The anatomy of conscience, or, The summe of Pauls regeneracy wherein are handled the places of conscience, worship, and scandall, with diuerse rules of Christian practise : very profitable for the weake Christian / by Ephraim Huit ...

THE ANATOMY OF CONSCIENCE . ACTS 24.16 .

And herein doe I exercise my selfe , to haue alwayes a Conscience voyde of offence , towards God & towards men .

CHAPTER I. 1. That inward grace is ioyned with outward obedience . 2. That all of all sorts must be carefull to practise the duties of Religion . 3. Religion is the godly mans exercise . 4. Those that teach others , must carefully practise the duties of holinesse themselues .

SVch is the LORDS Wisedome in the gouerning of his Church , that by an entercourse of good and euill , he suppresses our ouer-esteeme of earthly things , and at once workes a rellish of his graces , and a restlesse thirst after that durable treasure , which is hid for vs in the Mansions of Rest ; yet so as that he cals none to such bickering , whom he hath not formerly furnished with courage to passe the Pikes , nor yet is he so lauish of his graces , as to bestow them where he intends not imployment : both which are euident in the example of our Apostle , who being called to be a chosen vessell , and a Standard-bearer of the truth , and thereto well appointed with sundry heauenly endowinents , Gal. 1.16 . matters not the reasoning of natural and carnall pollicy , nor yet the discouragements attending the Lords Worthies , but with courage and vndaunted resolution enters and vndergoes the office of an Apostle , whose endeuours were the rather opposed by Satan , for that of a friend , he became the greatest enemy to his kingdome , in zeale and industry doubling the rest of his follow Ambassadours .

In the 20. Chapter he goes bound in the spirit to Ierusalem ; in 21. is assaulted by the Iewes ; in the 22. and 23. is pleading his innocency before the Captaine Lysias , by whom he was conuayd from thence , fearing the Iewes intended outrage : here he stands before Faelix Iudgement seate , to answere the bitter allegations of Tertullus , suborned thereto by the chiefe of the Iewes , as is extant in the 5. verse , and hauing libertie to answere for himselfe in the 10. he after his Preface refutes their calumnies ; 1. by Negation in the 11. and 12. verses : 2. by Concession in 14.15.16 . verses ; 3. by a true Relation of his carriage lately at Ierusalem in 17. and so to the 20. verse . For his Concession , whereof our subiect is a part , you may obserue in the 5. verse , Tertullus had couched some truthes ( though besmeared with base tearmes ) amongst his false and bitter inuectiues , to wit , that Paul was a Ring-leader of the heresie of the Nazarenes , which had it beene vttered in modest tearmes , was a truth ; for Paul was a Standard-bearer of that faith , which they defamed with the title of heresie . Now Pauls conscience is so tender , that he will not so defend his owne innocency , as for feare of danger , depart from a necessary confession of the truth , and therefore grants ; 1. that he did worship God after that way which they stiled heresie in 14.2 . the particular heads of this worship ; as , 1. faith in all diuine truthes , in 14.2 . hope of the Resurrection in 15.3 . Externall obedience in 16.

These words then are an Anatomy of Conscience , or an Epitome of Paules life ; wherein are considerable , 1. the person exercising , an Apostle , 2. the qualitie of the worke , exercise , or studie , 3. the subiect , not his hearers , but himselfe ; 4. the obiect , not Arts , but Religion ; herein . 5. the end , an inoffensiue conscience , enlarged by the different obiects of its duties , 1. God , 2. men .

The sense of the Verse may be comprised into this Paraphrase , Yea I rest not in the profession of the true faith , but doe studie and striue herein to haue an excusing and quiet conscience , both in things respecting Gods immediate worship , and justice to men : our Apostle , we see , contents not himselfe with the graces of faith and hope , but proceeds to the practice of externall obedience : Whence arises this obseruation ,

Inward grace is accompanied with outward obedience . Iam . 3.13 . Such as haue learned this heauenly wisedome , must expresse it by a holy and blamelesse conuersation . 2 Pet . 1.8 . If those things be in you and abound , they will make you fruitfull in good workes : and good reason for it .

Gods grace is Immortall ; this seed once sowen neuer dies , euer fructifies ; so that the plant of grace hauing the sap and iuyce of grace ministred , cannot but abound in the fruits of righteousnesse and holinesse .

Besides , Liuelinesse is the essentiall difference twixt true and fained grace , there is a faith that is liuely & actiue in good works , purifying the heart , Act. 15.9 . and there is a faith that is dead without fruits of holinesse ; now a disposition to worke , is the essentiall difference of these two .

Adde hereunto that euery plant of the Lord is so husbanded by him , it must needes be fruitfull , his loue is working , and his prouidence euer watchfull , to direct to , & further in holinesse . Ioh . 15.5 . Euery branch that bringeth forth fruit , he purgeth that it bring forth more fruit .

This doctrine must be heard with these cautions , least any should be discouraged hereby .

In Infants in grace it is oft otherwise , in whom the fleshly will yet bearing sway , hinders outward fruits , our Apostle distinguishes Christians into spirituall and carnall : both which haue yet sinceritie in them . 1 Cor . 3.1 . By spirituall meaning strong men , by carnall babes in Christ , in whom the spirit of grace is not so liuely as to master corruption . Nicodemus had truth of grace before the courage of profession . Ioh . 3.2 .

Any in a sudden , and capitall tryall may for a while fayle in these fruits ; the Lord had many hidden ones , who yet durst not acquaint themselues with Elijah , 1 King . 19.18 . Ieremy abused by Passhur , resolues of concealing the Lords vision ; but ordinarily it is otherwise with Gods childe .

This consideration serues for discouery of sundry persons , Discou : liuing within the bosome of the Church , who are in their owne , and would be in others esteeme Christians , whose vnsoundnesse is here vnmasked ; as

1. The loose Libertine who pretends as deepe Interest in Christ as any , though most precise , & his heart as good to Godward as any , his faith as strong , that his stomack rises at the very naming of the Deuill , whom ( as Samuel answered Saul vaunting of his obedience , with what meane the lowing of the Oxen and bleating of the sheepe in my eares , 1 Sam . 15.14 . ) so I may answere , Is thy heart of such an heauenly temper , as that thou didst alwayes beleeue , and neuer doubtedst of thy saluation ? What meanes this riot and reuelling ? What this swearing and swaggering ? What these filthy speeches and oaths ? Is thy faith so strong to master vnbeliefe , wherein as a prison all the sonnes and daughters of Adam are shut ? And yet of no power to banish sensualitie out of thy heart , and life ; if this be the faith of saluation , farefall the Deuils faith , which exceedes this in excellency , causing an awe of Gods Maiestie . No , no , the strong man possesses the hold , and hence proceeds this securitie , and carries thee in a fooles Paradise to thy restlesse mansion prepared for you both : a life led in pleasure is a death in sinne . 1 Tim . 5.6 .

2. The ciuill Iusticiary , who out of a conceipt of his owne vprightnesse , being free from the grosser crimes of the times , deemes himselfe to be deeply in Gods bookes , and in a most happie condition , such as outstrip his scantling of Religion , are by him esteemed heretical and precise ; such as come short of him are castawayes , and firebrands of hell , he onely possesses the golden meane twixt impietie and heresie . Well , to doe thee no wrong , who hast no goodnesse to spare , Ciuilitie is good in its degree , and deserues esteeme of all , prayse of the Magistrate ; but be not deceiued , honestie is not Religion ; what wilt auayle thee to plead thou hast done thy brother no wrong , when 't may truly be answered , thou hast done God no right ? for Religion thou art none of the precisest ; tell me doe not the heires of life with violence apprehend Christs kingdome , and presse hard into it ? Doe not babes thirst after the sincere milke of the Word ? Is not the way of life strait , and the passengers few ? Where wilt thou then appeare with these resolutions of seruing the times ? When Irreligion , Atheisme , and security proue graces , then wilt thou proue a sound professor , till then know thy heart is rotten , seauen abhominations lodging therein , and thou as yet short of a Pharisie , who vnto civilitie hath added zeale in his Religion . Mat . 5.20 .

3. The carelesse professor , who likes well of Religion , & seemes zealous of godlines , but indeed is not purged from his filthines , notwithstanding his faire shews , he retaines with him the loue of some sinne , the sweete whereof he holdes vnder his tongue , and will rather depart with Christ then this bosome sin , and if you should deale with him about it , he will put so faire a vayle vpon it , that you may easily beleeue all is well , and therefore hath his pretences readie ; as

1. Wee are not our owne Sauiours , what then need all this adoe ?

For answere know , 1. that Redemption is a doctrine of precisenesse , Christ hauing redeemed vs from all sinne , and to all holinesse . Tit . 2.13.14 . 2. Besides , none haue redemption applyed but such as haue drunke deepely of the wine of sanctification . Heb . 10.14 .

2. Againe , He objects for himselfe , we are justified by faith , and not by workes . What need all this strictnesse ?

Yet know , O vaine man , that 1. we are justified by faith a parte ante , as a cause preceding ; but by workes a parte post , as consequents and effects ; workes doe not precede justification , but do follow in the person justified . 2. Workes are as necessary to justification by the effects , as faith to justification by the causes . 3. Workes doe not justifie the person , yet are vsefull to justifie both the faith of the person to his owne , and the Religion of the person to others consciences .

3. Againe , he pleads so sweet are the morsels of sinne , corruption will be working in the best : True , but not dominere , so as to lead them captiue vnto sinne , as in thee . 2. Besides , the best doe not vse to plead for it , nor proiect how to satisfie the lusts of it . Rom. 13.6 . but rather cry out against themselues vpon the very remembrance of it ; away then with these fond shifts , the loue of sin will cleaue to our natures too long , be we no patrons for it .

This further serues to admonish vs to endeuour the purchase of those spirituall graces , Adm. seeing their nature is so excellent ; earths purchase perishes with the vse , and when most prosperous , prooues oft most pernicious to our future comfort ; but grace once attained , alters our bruitish natures , and brings vs within compasse of that way , which leads to fulnesse of comfort ; the spirit of God in pressing this vse borrowes a phrase from Merchants , Buy the truth . Pro . 23.23 . Not that wee can depart with a thing of equall value to Gods grace , but for some resemblance twixt an earthly and spirituall purchaser .

1. A buyer is sensible of his want , and desirous of supply ; so euery wise Merchant must finde a spirituall pouertie , & nothingnes in his owne esteeme , which will stirre vp strong desires in him .

2. A buyer is content to trudge to the Market wet & dry , where commodities are sold ; so spirituall purchasers must frequent holy assemblies , where the Lord is present in the dispensation of the gifts of grace ; such as outstand the Lords call , damme vp the current of Gods grace to themselues .

3. A buyer is willing to forgoe something deare to him in exchange ; so must wisedomes sonnes resigne their darling sins , though as deare as their owne members ; two contraries cannot reigne in the same subiect , light and darkenesse will not agree in the same heart .

4. A buyer imployes his commoditie once bought ; so must the truthes purchasers improue their talents , to the Lords best aduantage ; we are not owners , but dispensers of the things of God , not to vse , is to abuse Gods grace .

This serues to admonish Ismaels broode , which scorne sincerity , and cannot endure a precise life , to remember themselues where the cause of this forwardnes resteth , Gods grace is of such a liuely nature , that they cannot lessen one iot of their zeale , the loue of God , and the spirit of grace constraines them , if therefore thou wilt needes except , challenge Gods spirit for being so lauish of his grace , which like newe wine , will haue a vent or burst all , Acts 4.10 . so that though with Ieremy Iere . 20.9 . they might begin to coole , out of carnall feare , yet cannot settle on carnall resolution , for shame then forbeare to disgrace sincerity , or else with thy father nible at the heele , vnable to reach the head of Christ , whom thus thou despightest in his members , Isa . 66.5 .

Hitherto of the coherence , we are now to handle particular heades , the first whereof being the person ; an Apostle rarely gifted , greatly imployd , who besides his frequent preaching , painefull hand-labour and seuerall Epistles written by him , had the charge of diuerse Churches committed to him , yet notwithstanding his many affaires , and the redundance of Gods grace in him , he is carefull of , and constant in religious duties ; affording vs this consideration : that

No qualitie of person or calling may exempt any from the exercise of Religion , Deut. 17.18.19 . The man of God directing Kings in the weighty affaires of gouernement , makes this a speciall head , attendance on Gods word , and worship , who of all others might expect freedome herein if any , in respect of their many and waighty affaires , yet the law of Religion admits of no dispensation : The like we find David in his farewell sermon to vrge Salomon , 1. Kings 2.3 . all his wisedome , or greatnes is no barre , but a motiue rather to Religion .

This truth will be the better conceiued with these grounds ,

1. Religion of al other is the most excellent imployment , whose obiect , end , and efficient are all diuine , and supernaturall , other things whereon men bestow themselues , are of a perishing condition , far inferior to themselues , this onely is worth a Christians thought , ministring full content where it is sought .

2. Religion beautifies , and sets a glorious lustre on all other callings , Civilitie without it is but Atheisme , Frugalitie Worldlinesse , without it , delights are sensuall , and outward blessings burdens , it is the sauce of callings , sweetening their bitternes , with diuine promises , and easing their miseries by contemplation of God in his prouidence and creatures , Heb . 11.27 . what was it that staid Moses heart amidst a world of troubles , he continued as beholding him that is invisible .

3. All callings are subordinate to Religion , to whom they owe suit and seruice , Divinitie sits as Queene . Artes are her handmaides & attendants , now it beseemes not the mayd to perke aboue her Mistresse , nor any Manuell imployment to iustle Religion off of her seate , subordination is no opposition , there is a time when ciuill affaires haue their turne and place , yet neuer as Religions cheekemates : The Disciples leaue their Netts , Mat . 4.10 . and the woman of Samaria , her waterpot when Christ cals .

4. Dignities require duties , where much is giuen , a returne of much is expected , the more eminent any is in the gifts of generall , or speciall prouidence , the greater will be his account in the generall Audit of heauen and earth : two talents must account for two : fiue for fiue : none hidden without the impeachment of God the doner , Mat . 25.15 .

This first serues to informe our iudgements of the extent of Christs kingdome , Infor . from whose supremacy none of what quality or rancke so euer are exempted , some Monarches haue attained the Empire of the habitable world , yet his dominion is farre more spacious , him windes and seas obey , without his commission the furies of hell cannot hurt a Gadarenes pigge , to him the very fishes pay tribute , besides hee sitts and Rules in the hearts and consciences of men , which scorne to bend to earthly Scepters , yea disposes the wils of Kings and Tyrants as the Riuers of waters : Pro . 21.1 . men voyd of reason and faith may belch out their owne shame , & say who is Lord ouer vs , yet while they deny actiue homage vnto this King of Kings , they passiuely yeelde it , making themselues the obiects of his wrath , which in great furie shall be poured out . Psal . 2.8.9 .

This also informes that Religion , 2 Infor . and ciuill callings may well stand together , each doth not destroy other , a man may be faithfull in a couenant with the Lord , and yet deale iustly with men , frugally in his own affaires , which ouerthrowes the pretences of our worldlings , excusing their coldnes and want of zeale , by affirming their callings , require instancy , they haue other things to tend , familie prayer would cast them behind their neighbours , in their seeding and haruest , which is a groundlesse conceit , for , First , prayer furthers thy thrift , seeing Gods blessing is all in all , without which though thou rise earely , and eate the bread of carefulnesse , yet thou puttest thy winning in a broken bagge , now prayer Morning and Euening , is the onely way to attaine this blessing from God . Secondly , The night of Poperie , and darknes , will shame these men who in their superstitious zeale had this Prouerbe , Masse and meate hinders no mans thrift , whose misguided zeale condemnes their irreligion . Lastly , for thy confusion , who with Esau preferrest earthly to heauenly contents , the Deuill himselfe wants the face thus to pleade , nay he concludes the contrary , Doth Iob serue God for naught ? Iob , 1.10 . No I trow , Iobs seruice is rewarded with an heape of earthly blessings , and all these safe with an hedge of an Almighty prouidence : O then let thy father thou Muckworme teach thee a lesson of Gods fatherly goodnes , and the certainetie of the Saints reward or if thou yet obiect : Shew me a man who hath bene faithfull in body without tainture ; Behold Daniell a man of weightie imploiment , yet so faithfull therein , that his doings could finde nothing to accuse him of , and for Religion so zealous , that he prayed thrice a day constantly , which he would not omit , nor no needefull circircumstance thereof , though his honours and life it selfe were hazarded thereby , Daniell 6.4 . with 10.

This also affords matter of reproofe to all such as are negligent in the worke of their saluation . Repro .

First , Such as beare themselues so much vpon their knowledge , that they forget duties of holines , they know ( if you will beleeue them ) enough , as much or more then the Preacher can tell them , and therefore neede not trouble themselues as others of meaner capacities , let Nouices run to Sermons , they know more then euer they can practise , as if God intended any of his talents should be hid in a napkin , or as if diuine speculation would beare vs out in sluggishnesse and securitie , but wilt thou know ( O vaine man ) First , Knowledge & speculation may bee in most wretched persons , yea in the Deuill himselfe , and is therefore no argument of thy sufficiency : Besides Knowledge is not the end of holy exercises , wee doe not therefore heare , or reade , that we may know , but that by knowing , wee may attaine to the obedience of Gods will , Deut. 5.1 . Know further that the more thy knowledge , the more feruent should be thy zeale , for since there is knowledge , there is , or may be conscience of duty , Rom. 15.14 . the Apostle the rather presses zeale , for that they knew those things whereof hee wrote : Lastly bethinke thy selfe that the heauiest woes attend such as hauing knowne the will of God , doe yet nuzle themselues in disobedience thereto , and good reason , seeing vnto the offence of an infinite Iustice , in the breach of Gods law , they add this degree of impietie in sinning wittingly against the light of their owne consciences .

This also reproues the great ones of the world , who hauing all things to their content , grow carelesse of the better part , they will not vouchsafe to stoope to Religion , let them ( say they , but they are but vaine words ) professe that they haue nothing to lose , it concernes vs who haue things about vs to keepe a more moderate straine , least our precisenes make vs a prey to others . These men ( as Pirates ) are the worst Land-lords , oppressing all they deale with , and the worst Tenants , paying not so much as a cheife Rent of holinesse to the Lord of heauen and earth , these wretches vse the Lord Iesus now in his exaltation , as once his Countrymen did in his humiliation , thrust him out of house and harbour , there is no roome for him in the Inne of their hearts ; Lord worldlinesse , and Lord Ambition , with Lady Venery , what with themselues , and what with their Retinue of hellish lustes , haue so stuffed the whole man , heart , and hand , and senses , and all that farefall Religion in a foule ditch , they are resolued that if they can haue earth , get heauen who so can for them , they haue other things to busie themselues about , and so let them , vntill they haue filled vp their measure of impiety , Ier . 5.5 . I ( sayth the man of God ) will to the great men , but these haue altogether broken the bands .

This further may aduertise euery Christian , Aduer . to exercise such wisedome , and Christian moderation , that in the managing of his calling , duties of Religion be not hindred , the experience of many of the Lords seruants , will witnesse this truth , that neither can well stand without other , for Religion sweetens our labours , sanctifies our callings , and purchases Gods blessing , with a cofluence of good things vpon our endeuours .

So also ciuill callings , are vsefull to further holinesse in such as desire to walke with God .

First , by preuenting temptation , Idlenesse is the Deuils forge .

Secondly , by nourishing experience of Gods bountie and prouidence .

Thirdly , by filling the heart with obiects of heauenly thoughts .

Fourthly , by stirring vp to prayer , and prayse for the mercies of each day .

Now seeing this dutie is of so excellent a nature , and part of our walking with God , let vs be mindefull of these directions hereunto .

1. Beware of multiplicitie of affayres , many businesses oppresse the mind of man , and disfit it to holy exercises , where many Irons are in the fire , some vsually are burnt , the mind being stuffed with Imployment , when it should be raised to God in prayer , or hearing , is either lawing , or purchasing , or plodding some other worldly Incomme , as we see in Martha , Luk . 10.41 .

2. Propose to thy selfe , and obserue a decorum for the performance of their seuerall offices , which takes away that tediousnesse , which disordered carriage of them would breed ; some keepe no order in the times of prayer , now sooner , now later ; others no proportion in the dayes labour , both which occasion tediousnesse in the duties . Dan . 8.27 . Daniel a waking from his visions , and perceiuing the time of his calling at hand , trudges away about the Kings businesse .

3. Vse industry and diligence in both , which takes away all preiudice in either of them ; zeale causes halfe an houre spent with the family morning & euening seeme nothing , whereas a quarter to a worldly heart will proue a burthen ; so also dexteritie in a mans businesse , will soone recouer a little time spent with God , whereas a bungler early & late brings nothing forward ; let not our remisnes defame Gods truth . Eccl. 9.10 .

4. Carry a heauenly minde in thy earthly imployments , and thus thou shalt further thy worldly thrift , and yet nourish Gods graces in thee ; our senses haue obiects in great varietie , aboue , beneath , and on each side vs , all which may further our walke with God , vnlesse as swine wee limit our thoughts to the earth ; make tryall hereof & thou shalt find this a speciall helpe to cheerefulnesse and Christian experience . Phil . 3.20 .

The second thing considerable , is the obiect & matter about which our Apostle is thus busied , t is not how to build his nest on high , nor how to establish his name and seed on earth ; honors , nor Princes fauours , doe not busie his thoughts , though these musings in their place and due moderation haue their vse ; but his businesse is about worship , about those gifts of grace before mentioned , these thoughts haue the best welcome and entertainment with him . Whence let vs obserue for our Imitation ; Religion is a godly mans speciall exercise ; he studies more how to be good , then how to be great , so he can get the better part , chuse the worse who so will . Iob . 1.5 . When Iobes children were feasting he was sacrificing & praying for them , least Gods wrath enkindled by their intemperance should break forth against them ; and Act. 6.4 . the Apostles ordaine helps in gouernment , that they without distraction , might deuote themselues wholy to holy exercises . So Dauid in Psal . 119.54 exiled from the Sanctuary of the Lord , finds such delight in the Law of the Lord , that when he was forlorne , as an Owle in the desert , his priuate meditations of Gods word did cheere his heart , and were of sweeter rellish , then the most sauory things to the palate .

Reason wils it should be so , for 1. It is the best euidence he hath of any comfort , either for this life , or for a better , faith is our tenure , and holinesse our euidence . Now we see worldly men so industrious , that they will vnderstand their euidences , yea so inquisitiue that euery word shall passe vnder censure ; good reason then that the Saints should be studious of Religion , the euidence of a far more durable inheritance . 1 Tim . 4.8 . Godlinesse hath right to all promises , whether respecting the way , or the houre .

2. Religion also is the best imployment , which a man may stand to , and suffer for with most comfort , come weale or woe , he need not matter it , seeing he is about his Masters businesse ; other lawfull workes may delight the sensitiue part , but the superior part of the soule , the mind and spirit , can find no filling in any sublunary thing , saue in Religion , whose Author , obiect , and end is no lesse then diuine . Mat . 6.33 . When Christ and his kingdome are sought , there needs litle care of earthly things , which shall be heaped vpon vs.

3. Yet further , Religion giues vs the most neare communion with God , here in the way wee inioy but Gods backe parts , a glimpse of his excellency , yet what inioyment we can possibly attaine , it is onely by Religion , for here we behold him through the grate of his Word and ordinances , the wedge of gold , with the cup of pleasures , herein prooue weake comforters , thy soule may starue for them , herein holinesse beares the bell ; Dauid longs more for Gods worship then any other Ioy besides , in Ps. 84.1.2 .

This affordes matter of blame to all such as quench the coale of holinesse , Rep. which is so full of heauenly delight to a godly heart : as

1. The Papi●● , who notwithstanding the pretences of holinesse , doe by their doctrine subuert the power of Religion ; as first , Ignorance is the mother of deuotion , to what end then should we studie the Scriptures ? or dig for knowledg as for hid treasure , If they be hindrances to our zeale ? Secondly , the Popes treasury of superarrogate workes , which for price he can communicate to whom he please , and so make a Iudas merit by anothers holinesse , which if so ? who would not follow the swing of fleshly lustes ? Seeing for a little trash he may haue two heauens . The same may be sayd of their doctrine of veniall sinne , of their merit of congruitie , their implicit faith without particular grounds , their generall faith without particular application , their pardons and pilgrimages doe all hinder the exercises of prayer , godly sorrow , and in a word all duties of mortification ; how well doe these men answere the Apostles prophecie . 2 Pet . 2.19 . seeing vnder colour of strictnesse and seueritie , they let loose the raines of loosenesse and sensualitie .

This also blames such as dishearten others in religious duties , sometimes by scoffes and disgraces , making sad the hearts of the righteous . Againe , by threats and menacings , doe dampe the smoaking flax ; may not these heare , Act. 13.10 . as once did Elimas in that they peruert the right wayes of God , how common this is in euery towne if not family , some Elimas or other is ready to bring an euill report vpon the cause of Christ , deprauing Religion with the most foule disgraces , wherein they prooue themselues , not onely the vassals of hel in execution of the deuils offices , but also by hatred of the truth , they fall into a great measure of that sin , whereto repentance and consequently pardon , is finally denyed . Mat . 23.13 . Woe vnto them , they neither enter themselues , nor suffer others , defiling themselues with others guiltinesse .

It also Reprooues many of the godly themselues , who hauing forgotten their first loue , coole in their former zeale ; once holy exercises were delightsome , now a burthen ; once they felt their hearts eaten vp with the zeale of God , now leauened with securitie , and benummednes ; the time was they could haue pulled out their eyes for the Ministers of the Lord , now suffer others to doe as much for them ; our hearts were once in a good plight through keeping a diligent watch , now ouer-growne with the weeds of base lustes . Are these things so ? Beware of vnsoundnesse ; life is tried by motion , and desire of nourishment ; the Lords plant hath iuyce of grace , either in the boughes and branches by a flourish of holinesse , or else in the roote in the winter of temptation ; for shame therefore reuiue those things that are readie to die by speedie recouery , or else beware of that censure ; He that is vncleane , let him be vncleane still . Reu . 2.45 .

This further is of vse for our Examination , Exam . whether this disposition of holinesse be in vs or no , the worst of men will affirme they haue good hearts to God-ward , when yet they were neuer brought to the touchstone . A theife , we say , may be traced in a snowy night ; so an honest heart in the fruits of holinesse . Vse these helpes .

1. What a man is exercised in , and takes for a delight , he will long for , and is not well pleased , when he is out of hope of it ; Is it thus with thee towards Religion ? Doest thou preferre it to thy necessary food ? Are all other comforts but Icabods , vnlesse thou inioy the Gospell ? Are all other companies Mesheches , so far as they deteine thee from exercises of holinesse ? T is well , Psal . 42.12 . this desire is the least measure of lasting grace .

2. Exercises and delights are deeply setled in mens affections , that by no meanes they will be drawne to part with them ; how fares it with thee in Religion ? Art thou resolued not to depart from thy hold herein , come threats or scornes , faire or foule ? Let others be as dissolute as they will , thou art resolued to sticke close to the truth : these are indeed good euidences of thy vnfained affection . Ios . 24.15 .

3. Exercises aske industry , and we see men bestow themselues and their vttermost endeuours vpon them ; a man cannot hire a wretch from prosecution of his vaine delight . Is it thus with thee ? Is it thy studie how to further the Gospell , and wouldest thou not for a thousand worlds doe it the least preiudice ? Or art thou mindlesse of it ? Sinke or swimme , thou art at ease vnder thine own vine . Surely , this will shew thee thy face as in a glasse . 1 Cor . 13.8 .

4. Exercises are costly , and men will part with the dearest things for the maintenance of those disports , the delight wherof hath taken vp their hearts ; how standest thou affected to Religion ? Is thy heart and hand open to the family of faith ? Is it in thy heart not to forsake the Leuite all the dayes of thy life ? Or whether art thou straitlaced in such causes ? If thou be drawn to doe any thing , it is aqua m ex pumice , vp the hill , and against heart ; thou then sauourest not the things of God .

Here is also matter of Admonition , Adm. to proceede fearelesly in Religion , it being the godly mans exercise , which besides equitie , may plead prescription . Men of any Art , are not ashamed of the workes of their calling . It s a good plea to say , all of my profession doe the same . Why then should Christians in so iust a cause , and so certaine reward , suffer their hearts to be oppressed with carnall feares , seeing none euer did attaine to true blessednesse , but such as first haue dealt in the traffique of Religion . Is our cause the worse for the times dislikes . Wast , not euer true ? That the best causes haue the fewest approouers ? With what face can any of vs pretend title to Christs mediation ? Seeing we are ashamed to professe him before this adulterous generation . Shall the gunshot of foule words disharten vs in our profession ? who are bound to hate our liues for his glory . Mar. 8. last . For shame shake off these base feares , the rather , for that zeale in Religion is the end of the Sabbaths institution ; one in seauen hath beene of perpetuall obseruance , that Gods publicke worship might be celebrated , his ordinances preserued , and his seruants edified to saluation , for vs to be cold and heartlesse in Religion , frustrates ( in what we may ) the Lords ordinance of the Sabbath . Exod . 20.8 . This Commandement hath a memento prefixed , seeing by the obseruance of it , the greater life is put to other duties .

Religion is the end of the Scriptures ; that truth which anciently was both preserued , and propagated by tradition , is now in the encrease of the Church committed to writing , that shee might euer haue a standard of faith , and manners ; that holinesse might not onely be begotten , but nourished in vs , and we made compleate in all heauenly qualifications . 2 Tim . 3.16.17 .

Godlinesse is the end of the Ministery ; many a Nabal breeds his sonne in the knowledge of Arts , who ( besides his fathers intendment ) prooues a worthy instrument of much comfort to the Church , yea God by a speciall prouidence supplyes continuall vision in the Church , whereby he perfects the worke of faith , and holinesse in his Saints , that each may fill vp his measure in the body of Christ . Ephe . 4.12.13 .

Religion is the end of mans life ; dame Nature , otherwise purblind in the things of God , could say , we are not borne for our selues , but Countrey and friends . But we that haue learned Christ , doe acknowledge the Lord to be all in all , both the end and cause of his creature ; length of dayes is a crowne where 't is found in the way of righteousnesse . We are created not to satisfie bruitish lust , but to good workes , that we might walke in them , as the Lords peculiar . Eph. 2.18 .

Yea , the Pleasure-mongers of the world , Dir. might here learne to better their choice ; these men dispend the prime of their strength , and sweetest houres about vanities , things that in stead of filling the heart , wound with much matter of grieuance : meane while Religion , which affords the sweetest content is disquieted , as a disgrace to a generous mind . Why man , all these mad joyes of the world make thee but like the sacrificed Bull , which decked with garlands , and attended with minstressie , is brought to the Altar , and suddenly feeles the murthering Axe vpon him ; such are the worlds cups , let her promises be what they will : See we not many bellies , who though drowned in desperate lusts , yet their after - thoughts befoole themselues , merely for the losse and shame of their former lewde pranckes ; according as the wiseman hath foretold , that the end of that mirth is sorrow ; whereas the exercise of holinesse is full of heauenly and durable comforts . Eccl. 11.9 .

The third Circumstance obseruable from these words , is the subiect , or person he doth thus traine vp in the studie of holines ; not the Churches , nor those Euangelists he had with him for the helpe of the Ministery , but himselfe ; he hath now forgotten that old tricke of his fellow-Lawyers , of binding heauie burthens , and laying them on others shoulders , but he makes himselfe a patterne of obedience , teaching that , Teachers of others must exercise themselues in Religion : such as will saue others , must be leaders in , as well as teachers of , the way of holinesse . Rom. 2.21.22 . The Iewes vaunting of their abilities to instruct others , as a speciall priuiledge , are challenged by the Apostle for omission of those duties they prescribed others . Tit . 2.7.8 . Titus must make choice of such for the Ministery , as were not onely able to weild the sword of the spirit , but which also were of an vnblameable conuersation , that so in all things the doctrine of GOD might be adorned : the rather for these reasons .

1. The actions of men in place are exemplary ; and being obiectiue to the outward senses , are more easily obserued by sensuall men : Man herein is of a sheepish nature , following a leader , yea though it be into error . We read that King Phillip wearing a filke before his wounded eye , was imitated by his seeing Courtiers . The best cause shall want followers , if it haue not some leaders , and the worst haue attendance enough , if it find but one Sheba to blow the Trumpet . All cryed , great is Diana of Ephesus , though the maior part knew not why they came together . Act. 19.32 .

2. Besides , Mans nature is vnskilfull in things of this nature . A good worke requires a good practitioner in the schoole of Christ , and therefore some wholsome patterne is to be drawne out , by the learned Scribe of the Lord , whereby men of meaner abilities may be guided in the Art of obedience ; which hath occasioned some to say , the way of teaching by patternes is short , by precepts long and tedious . Phil . 1.12 . Pauls constancy encouraged many in the truthes profession .

3. Yea , hath not the Lord made a speciall promise to the labours of such , whose liues are a visible comment vpon the audible word by them deliuered , though we dare not confirme the worke of grace to the sanctified heart , the Lord being free to worke by what means he please , yea and his excellency shines forth in the vnfitnesse of the instrument he vses ? Yet we see the want of holinesse was a barre to successe in those Prophets , who themselues stood not in the way of righteousnesse . Iere . 23.22 . And Simons heart being not right in him , Act. 8.21 . caused his reiection from the gifts of the spirit .

4. Otherwise , though we further others saluation , yet we cast our selues into vtter condemnation . Like Noahs builders , who make the Arke to saue him from the Deluge , who yet were drowned themselues ; or a signe which tels the passenger , there is wholsome dyet , and warme lodging within , which it selfe remaines in the stormes without : which the Apostle knowing , warnes Timothy to take heed to his life , 1 Tim . 4.16 whereby he should saue himselfe , and to his doctrine , whereby he might saue others , least after he had preached to others , he himselfe be a cast away . 1 Cor . 9.27 .

Let this serue for the reproofe of our carelesnesse , who are called to the office of the Ministery , and doe draw neare God , Rep. by an office peculiarly subseruient to Religion ; we must Preach as well by our example as our doctrine , els we shall plucke downe faster with our left hand , then wee can build with our right . The sonnes of Eli by their profanenesse , caused the sacrifices of the LORD to be abhorred . What auailes that our doctrine is according to godlinesse , while our liues giue our tongues the lye ; it is booteles that our tongues are so smooth , in speaking good Diuinitie , while our hands are so rough in vttering false . Doe not the Libertines of these times encourage themselves in their dissolute lust , by our examples ? May we not heare them plead against precisenesse , If all this forwardnesse were requisite , we thinke these great Doctors , and profound Clarkes should see into it , as well as any others . Yea , are not our soundest reproofes , and most wholesome admonitions retorted with this , Physitian heale thy selfe ? We see your life as loose , and familie as disordered as any of ours : so that while wee glut our sensuall appetites in the sweet either of pleasure or profit we not onely ingage our persons into the heauie censure of Gods curse , but also debarre others from the comfortable attendance on the Lords ordinances ; cursed is he that layes a stumbling blocke before the blind ; which how iustly it suites with those that draw multitudes to sin with them , let others iudge . Luk . 11.46 . Mat . 23.13 .

This also Reproues such as stomacke Ministers for their precisenesse , which so nearely concernes their conscience to God ward ; O say they , if they would be sociable , and now and then play the good fellowes with vs , how they would wi●n● our hearts , we would count nothing to deare for them , but this ouerstrictnesse we cannot away with . Doest thou not heare it to be a ruled case , that teachers of others must traine vp themselues in Religion ? It s more then euident , that t is sinceritie , and not austeritie of life , that these men dislike ; for suppose we should frame our selues to the obseruance of your willes herein , would the truth be the better esteemed , or our persons winne the greater reuerence : for otherwise , your selues would first of all blazon our disgraces ; our Minister is a good man in the Pulpit , but otherwise as vaine as one of vs. Besides , our conformitie to you in your sinnefull lustes , would thwart a direct iniunction from heauens Court . Ier . 1● . 19 . Yea vtterly disclaime the seruice & retinue of the Lord . Gal. 1.10 . And by affectation of popular applause , enrolle our selues into that woe , denounced to all them whom all men speake well of . Or lastly , what canst thou answer to that prohibition . Lew . 20.9 . occasioned ( as some thinke ) by the drunkennesse of those two brethren , whose intemperance and rashnesse enkindled the fiery indignation of the Lord against them . Well then , wee must either abstaine your disordered societie , or else both sin , and perish with you for company .

This also teaches both Ministers and people .

1. The Ministers of the Lord to ayme at this vpright demeanor in all things , Instr. in that besides Gods glory shining forth in the fruits of righteousnesse , and the worke of our owne saluation , we doe hereby further our Ministery , beautifie our calling , and profession ; and withall spurre on others to the like exercise of godlinesse . The offices of our calling haue so neare affinitie with Religion , that we can neuer attaine dexteritie in either , without the practise of the other , so that he which would proue a learned Scribe , to be able to bring out of the good treasury of his heart , things new and old , must attend on reading , meditation , and prayer , seing by the act of vertue the habit is encreased ; the more treasure thou spendest , the lesse thou hast , but the more thou imployest thy talent of gifts or grace , the more abilities thou hast in either . Which occasioned the Apostles to prouide helpes in gouernment , Act. 6.2.4 . that themselues might with more freedome attend on the Lord in the duties of prayer , and preaching . Now if some seruices euen of the Church , the managing the affayres thereof , may be a let or hindrance to the faithfull discharge of the pastorall function , what shall wee thinke of those that follow husbandry , Physicke , the Law , or any other profession . All those that haue so many Irons in the fire , must needs burne some : & of all studies Diuinitie most of all requireth the whole man .

2. It also teaches hearers , to giue all possible furtherance to Religion in their Pastors ; the best carry the remainders of sinne in their bosomes ; a very plague of sin hath ouerspread all hearts , & therfore we aswel as any do need to be spurred on in holy duties , especially , for that our calling doth lay fiege to Satans kingdome more then others ; we of all others , are sure to feele the heat of his malice in temptation , yea our spoyles oft bring with them the ruine of our cause : let vs therfore request your furtherace in this cause , which so nearly concernes your owne comfort . As first , to importune the Lord , that wee may vnderstand the good pleasure of the Lord , and walke in all well pleasing before him . Col. 4.2 . Yea , forbeare not to admonish vs where wee stray ; say to Archippus , not of Archippus , looke to the Ministery . Though the sheepe are to be led by their Pastor , yet in case he do lead them awry , or feed them with vnwholesome food , they may priuately in all humilitie aduertise him thereof . Apollos will stoope to be informed more perfectly in the couenant by Aquila and Priscilla , two priuate Christians . Act. 18.26 .

Hauing thus far treated of such circumstances as respect the Apostles exercise , it remaines we should proceed in order to handle the end he aymes at , to wit ; the maintenance of a quiet & inoffensiue conscience , both in Religion to God , & Iustice to man-ward : the full disquisition of this subject , as it was the thing intended in the choice of this portion of holy Writ ; so it requires our special attendance . Herin one thing first of all is to be obserued from the subordination of the meanes to the end : a quiet conscience he would fain preserue . For the better attainment herto , he is conuersant in the exercise of faith , hope , & outward practise of holinesse : by all which instructing vs : that It s grace and godlines that brings quiet to the Conscience : notwithstanding other salues , the wound remains incurable still . Rom. 5.1 . This peace of Conscience is said to arise from our justification before God , which the grace of faith procures by the application of Christ . So in Psal . 73. from 12. to 18 the Prophet was much disquieted in his heart about the prosperitie of the wicked ; on the one side , the sensual part concluded , that since the vngodly prospered , and the people of God were distressed , that it was in vaine to serue God , and that the portion of the wicked was better then that of the Saints . Contrarily , the mind informed from aboue , concludes these thoughts to be Satanicall suggestions , much tending to the scandall of Religion , and grieuance of the Saints ; twixt these his thoughts are in a disway , vntill he resorted vnto the house of the Lord , where he vnderstood the end of these men ; and good reason .

These gifts of vertue are called grace , for that they are effects of Gods countenance reconciled in Christ , so that though there be in vs conscience of sinne , yet these streames as currents lead vs to the fountaine of grace , set open in Christ ; whence the soule hauing sued out her quietus est , hath a sufficient plea to non-suite all accusations in Conscience Court , so that the person feastes his heart in middest of feares .

Grace teaches to deny vngodlinesse , and to purge the conscience from dead workes ; and when the guilt of sinne doth inuade our comfort , then to endeuour a remouall of the burthen thereof by confession of sinne , with godly sorrow , and shame for it ; withall adiudging of our selues vnworthy of the least respect from God . A tender heart cannot endure that sinne should take vp a lodging in his soule . Thus Dauid being checked in heart , doth not daube with the vntempered morter of vaine shifts , and distinctions , but befooles and bebeasts himselfe , and neuer rests , vntill the Lord had taken away the sinne of his seruant . 2 Sam . 24.10 .

Its grace onely that preuents matter of disquiet , by maintaining of the couenant of God , so that were conscience neuer so captious , it shall finde little matter to wrangle about . Religion teaches a Christian , that no time is allotted to disorder ; houres are precious , and talents to be accounted , and that none minister matter of reioycing to vs , but those that are spent in doing , or receiuing good . From which Christian watchfulnesse arises a sweet peace in the heart , concluding the truth of grace by the fruites of obedience , extant in our liues . Psal . 34.1.2 .

Godlinesse is the condition of the couenant required on our part , which being by vs fulfilled , we are intituled to all the promises of the Couenant , whereof this is the principall , Inward quiet , arising from the assurance of Gods fauour in Christ ; so that if any of the Saints want comfort , let them thanke themselues , whose neglect of the bond , on their part requisite to make vp the Couenant , procures a spirituall desertion from God , Ps. 97.11 . Vprightnesse of heart hath title to sound Ioy .

Here is in the first place matter of information , Infor . First , of the excellency of Gods ordinances which are of force thus to calme the troubled heart of man , when all other comforters stand aloof : art thou afflicted with conscience of sinne ? Yet here is a release sealed by the blood of Christ , & recorded in the rolles of heauen : art thou pricked with the thornes of temptation ? Yet here is a cooler , a word of truth able to pull downe the strong holdes of Satan , are thy shoulders wearie with the pressure of affliction ? Behold heres a promise of vndoubted consolation , whereon thy faith may leane , and ease thy grieuance hereby : this is that tree of life , whose leaues are for the healing of the nations , the carnall heart sees no such excellencie in the ordinances of God , but as Christ in the dayes of his humilitie , was without forme , and nothing in him desireable , to the eye of the world ; euen so the Oracles of life are of no value to a naturall man , though otherwise the power of God to saluation : well let them ( who because of their blindnes cannot see a farre off ) speake euill of things they know not , we by experience can say these welles of saluation are sufficient to quench the fiery darts of temptation , to smother the heate of naturall concupiscence , to make the man of God compleate , yea lastly , to make vs wise to salvation , Acts 17.6 .

This informes vs of the filthinesse of such consciences , which were neuer suppled with the oyle of the spirit , neuer salted with these savory graces , remaining still in their naturall impuritie , these are stinking cages of vncleane lustes , fully fraught with ignorance & stuffed with inordinate passions : Satan workes in them as a Smith in his shop , forging all manner of villanies , Ephe . 2.2 . which they his vassals at command , are ready to put in execution , yet alas who more sencelesse of their owne miserie , much like a man who in the night time passing through a darke and loathsome dungeon dreads no danger , because hee sees none , but returning in the cleane day , hee discernes his danger , beholding toades , and snakes , and other venemous beasts crawling vp and downe the Roomes , and now is wrapt into wonderment how he could euer escape with his life ; so these men if euer the Sunne of Righteousnesse vouchsafe to shine in their hearts , they may then clearely behold the horrible impuritie of their former condition , the Prophet Isay compares these men to the troubled Sea : whose surges are not so lofty as muddy , Isay 57.14.20 .

This lastly informes troubled consciences where to find ease , true it is a troubled conscience , is an intollerable burthen , A wounded spirit who can beare it , if therefore the fende of sinne , and feares of Gods displeasure haue driuen thee to selfe-despayre , if now nothing is so much desired by thee as the light of Gods countenance , then behold here is a way chalked out by our Apostle , in the obseruance whereof none euer perished , meditate how thou mayest walke pleasingly with God , see thou stray not from the rule of obedience , seeing a guilty conscience is euer quarrelsome , and impatient , there is none to this : other salues doe but daube and dally with thee , possible it is that thy neglect , and hardened heart , may dull the edge of its reproofe , or rather indeed deaden thy sense , that thou canst not heare those peales of loud clamors within thee , but hereby the wound is made far deeper , with festering more and more , may in time grow incurable : Be aduised then to make thy peace with it betimes , by the exercise of grace and holinesse , Gal. 6.16 .

Let this also advertise vs to beware of defiling our consciences , Adu . which are so hardly purged , againe , sinne is of such a soyling nature , it leaues a blemish behind it , stayning the principall faculties euen the minde & conscience , which aboue all the powers of nature haue the most puritie in them : yet ignorance , error , scruple , and benummednes , haue seased on these superior faculties , true it is that all sinne is of a filthie nature , yet all doe not equally defile the conscience , wherein these two doe vs most mischeife .

1 Sins against meanes , where God affords vs meanes to preuent our falling , which are either neglected , or misused by vs : Thus Adam our common parent hauing receiued liberty of will vnto good , failed in the improouement of the Talent of grace receiued : and so became the author of sinne to himselfe , ruine to vs.

2. Sinnes against the light and checkes of conscience , when the stirrings of grace in our hearts are despised , & we grown impudent , with an whores forehead in sinne , these are dangerous straines of impietie , making the heart impenitently hard , and leauing such a blot of iniquity in our soules , that our recouery is almost hereby made desperate Tit . 1.15 .

This also presses the practise of godlines vpon euery of vs , seeing it is so direct a way to attaine this sweete quiet of a good conscience , let the time past of our liues suffice to haue glutted our hearts with earthly vanities , It concernes vs now to play the wise merchants , seeing the purchase of true comfort is possible , why should we be as heartles of , as barren in this heauenly treasure , now seeing this is a cause of the greatest consequence , wee shall not easily erre , while we obserue these directions as way-markes to blessednes .

Let thy endeuours in the pursuit of holinesse be 1. Timely , there is a day of saluation , an acceptable yeare of the Lord , where in the spirit of grace makes tendry of the wine , and oyle of his grace , which season if we apprehend , we may store our hearts with comfort ▪ if wee outstand the Lords offer , we forfeit all hopes of happinesse , deferre this conuersion , and thy heart will be dayly more vnteachable , and God himselfe departed from thee , hauing formerly bene bobisht off with idle delayes , I say 55.6 .

2 Earnestly men now a dayes content themselues with a slight endeuour after Religion : godlines is not worth the while , so blockish are our hearts , in other things euery man striues to be the best Artist , here we are very bunglers , well the kingdome of heauen suffers violence : O such onely tast the sweete of it , Psal . 3.13 .

3 Affectionately it auailes not , that thou be tyed to Religion , by the threed of an outward profession , vnlesse thy heart be throughly affected with the loue of the truth , such as enter profession for other respects , may possibly florish , while the times sinile vpon Religion , but when they are hardly layd to by inward lusts , outward feares they will wither , and anon make shipwracke of a good conscience , 2. Thes . 2.10 .

4 Rightly , in the way the Lord himselfe hath prescribed , rash zeale is a weede , though ofttimes it grow in good ground : such as will be too Religious in such a forme , as pleases their owne humor , not onely act the part of labour in paine , but also incurre the censure of imposters of Gods worship : before the Prophet Isay must goe on his message , he must be touched with a coale from the Altar , any other heate had bene preposterous in a cause so meerely the Lords , and the Lord foretels of many that shall striue to enter , yet shall not be able , for that they seeke not in denyal of their owne wisedome .

Lastly , Cons . wee may here receiue comfort and encouragement in the pursuit of Religion , though it haue cost thee much sweat , many a sigh and bitter pange , or euer thou couldest bring thy heart naturally stubborne , to these fruites of sincerity , were there no reward after the period of mortalitie , yet thy lot is fallen into a faire ground , thou hast won the fort of thine owne heart , a glorious trophy , Prou. 16.32 . Thou injoyest the light of Gods countenance , which is better then life : thou mayest haue free accesse to the fountain of grace , whether to complaine of grieuances , or to petition mercies , yea in the midest of stormes , thou hast an hiding place , and mayest feast thine heart with abundance of reioycing : let the worlds slaues censure what they will of Religion , ( loosers may speake ) wee know there is a reward for the righteous , a God that iudgeth the earth : let vs then rest on that sweet conclusion of Moses his both sermon , and life , recorded for our comfort , Deut. 33.

The last circumstance I entend to touch vpon , is the constancie of his care , he was euer the same , alwayes religious or not at all , others may be like a Dog at Nilus , a snatch and away , Paul will be stedfast , and vnmoueable in the worke of the Lord , teaching vs ,

Constancie is required in well doing , Once religious or righteous , alwayes so , it is not enough to set footing into the race of Christianitie , but it must bee maintained to the vpshot , or else we loose the crowne of happinesse , Rom. 2.7 . the seeking of glory and immortalitie is not sufficient to saluation , without continuance in well doing , the like we haue in Reue . 2.10 . the Church of Smyrna otherwise poore , is directed how to attaine durable riches , that by constancy in the feare of God euen to the death , though bloody , shee should possesse her selfe of the crowne of life ; and this the rather : seeing

1. Conscience bond is alwayes equall , there is no time , place , or occasion that may dispence with vs herein , seeing tis prescribed by the Lord of glory . Religion for substance was euer the same ; that which morally tyed the conscience of Abel , Abraham , and Paul , hath equall extent to bind vs , and is therefore of constant obseruance to all Wisedomes children , of what euer condition or sex . Deut . 5.29 .

2. Perseuerance is a necessary condition of euery of those promises , which respect the application of Christ . True it is that the promises of Christs mission into the flesh , are absolute , and stand good when we remaine vnfaithfull , as Isa . 7.14 . Yet such as respect our Redemption applied , are conditionall . Heb . 3.14 . Ye are made partakers of Christ , if we hold the beginning of our confidence stedfast vnto the end . As in a race all that runne are not crowned , onely such as haue courage to persist to the end ; so in Religion , such onely reape as saint not in their christian conflict ; which lesson we as well as the Galations haue need to learne . Gal. 6.9 .

3. Constancy is one maine difference twixt the fruites of the honest hearted , and fained Christian : the temporary for a while may flourish , till he be hardly laid to in temptation , but then he falls away like the vntimely fruit of the fig-tree ; whereas the righteous is an euerlasting foundation . Other plants may be rooted out , onely the Lords grow more and more to the perfect day . Wouldest thou then euidence to thine owne heart , the truth of grace ? See thou perseuere , seing the seed of grace is of an immortall nature . Ier . 17.8 .

4. This onely perfects our Reward : halue it with God , and he will halue it with thee ; God vsually proportions his blessings differently to our different endeuours ; such as sow sparingly , shall reape sparingly a where the worke is finished , there is nothing to hinder the fruition of a plentifull reward : the truth hereof the Apostle Iohn teaches that thrice worthy Lady , 2 Ioh . 8.

Here is first matter of Reproofe to all such as are off and on in Religion ; Rep. a cause of great importance .

1. The time seruer , who frames himselfe to the present times , whether with or against sinceritie , he sees no such sweetnesse in Religion , that a man should depriue himselfe of ease , and pleasure ; let others more zealous looke to the maine chance , he will be sure to saue one . And thus retaining a shew , he denies the power of godlinesse . These men fitly resemble a glo-worme , which seemes to haue both light and heate , but touch it , and it hath neither indeed : thus many of our hearers resort so diligently , heare so attentiuely , a man would coniecture by this their deportment , that they are the onely Christians ; but touch them by tryals for the truth , and they will soone discouer the naughtines of their owne hearts . Let these men that are so deeply ingaged to their owne ease , in the time of trouble expect their pay from him , to whom all their time they haue beene so obsequious , if in time of distresse they seeke the Lord , he may returne their prayers with this ; Goe to the world , and your owne bellies , whose drudges you haue professed your selues . Now alas what may wee deeme to be their misery , whom the Lord denies to receiue to grace . Hos . 5.11 . Ephraim is broken in Iudgement , because he willingly followed the Commandement . This Tribe ( drunken with the conceit of their new created King ) are Ring-leaders in Ieraboams Apostacie , for which yee heare their censure .

A second sort is here Reprooued , Rep. who not onely fayle in the condition of godlinesse , but also in stead of constancy in good , are growne resolute for euill ; such is their slauery to sinne , that they will haue the swing of their lusts , controle them who so dare , as for holinesse it is a disgrace to a generous spirit : and so it is in their dialect , who haue sold themselues to worke wickednesse ; these shew the greatest measure of conformitie vnto Satans Image , hating goodnesse directly for it selfe ; wherein they are become their owne tempters . Desperate is their case who in a dangerous disease , hate the Physitian , and trample vnder foote the most wholesome receipts . Ignorant these men cannot be of their damnable estate ; wickednesse saying to the wicked man , that there is no feare of God before his eyes . How comes it then that they haue any rest in their bosomes ? Assuredly , were not their conscience benumbed , and heart as hard as the usther Mill-stone , if not the conscience of sinne , yet the terrors of hell , might somewhat affright them . Euill thou doest , and wilt doe so still , proceed and perish ; he that is vncleane , let him be so still . Psal . 36.1.2.3.4 .

Let this further serue for Instruction to all of vs , Instr. who professe the feare of the Lord , to encourage our selues in the equitie of our cause , against the scornes and terrors of these wretched times , seing there is no indifferency in Religion . Not to take part with Christ in the practice of holinesse , is to side with the tempter ; here is no gazers , all are either gatherers , or scatterers , in this spirituall haruest : so that seing Christ hath freed vs from the spirit of bondage , it were too base for vs to sup vp againe the vomit of our former feares . Was our cause euer better , our God euer nearer , our conscience euer clearer , or our comfort euer surer , then when opposed by this vntoward generation of men ? Are there not some promises which are onely of vse at a dead lift ? Wherein the Lord expresses himselfe most nearely to his . The experience of this occasioned Abraham to conclude in the Mount ( in desperate cases ) God will be found . Gen. 22.14 .

This also Instructs vs , to vse all diligence to settle our standing in the faith , Instr. seing it is constancy that crownes all our actions . It would little auaile Paul to fight a good fight , vnlesse also he finish his course . The crowne of glory is laid vp for such as wait for the appearance of the Lord . Now since we haue put our hand to the Plow of Religion , let vs not now looke backe , seeing the danger of Apostates is so much the greater , in that besides the losse of all the comfort of their former profession , this sinne steales vpon them by insensible degrees ; wherein it befals them as it doth passengers by Sea , who departing from Land , conceit that Townes and steeples run from them , whereas indeed , themselues only make the separation . Let vs therefore stablish our hearts in the truth of Christ , least we lose our reward . The Apostles motiues to his thrice deare Countrymen , are of vse to further vs herein , Heb . 10.35 .

1. Patient endurance hath great recompence of reward ; to endure the heate and burthen of the day in profession , is thankworthy with the Lord ; others that pull in the horne for euery grasse pill , lose both themselues , and their reward , in the verse 35.

2. There is vse for patience , there being an interim , and breathing space twixt our obedience and the inioyment of the promise , wherein mans heart is subiect to secret discontents , were it not that patience sets in foote , and teaches to stay the Lords leasure for accomplishment , in verse 36.

3. The time of our expectance , and the Lords tarriance is not long ; now our saluation is nearer then when we beleeued . We are alreadie come to the Nebo of assurance , whence we haue had a view of our heauenly Canaan , and shall we now forfeit all our hopes , by fainting at the end of our race , in verse 37.

4. We haue sufficient supply for the setling of our hearts in the truth . The iust shall liue by his owne faith , it being a grace of an attractiue nature , mixes it selfe with the promise , and so as by a Conduit deriues comfort to the heart : the beames of the Sunne , though shining on earth , are yet vnited to the body of it in the heauens ; so faith truely vnites vs to Christ , though neuer so farre distant from vs : in verse 38.

5. Lastly , the Lord himselfe stomackes their cowardice , who start aside from his feare ; his soule hath no pleasure in them , that leaue his cause in the plaine ; and sure I am , there can be no plague conceiued of equall value , to Gods desertion of his creature : in verse 38.

CHAPTER II . 1. There is in man a facultie called Conscience . 2. What this Conscience is . 3. The kindes thereof . 4. The offices and effects , with the seuer all vses thence arising .

THVs far we haue waded in our Apostles practice , as an Introduction to our maine scope of Conscience , the Anatomy whereof we are now in particular to handle .

Wherein three things first offer themselues to our serious attention ; first , the facultie , Conscience ; secondly , the difference , in offensiue ; thirdly , it is twofold , obiect , 1. God , 2. man ,

From the consideration of the facultie and difference of Conscience , these three conclusions arise . First , there is in man a facultie , called Conscience : secondly , some haue attained quiet and inoffensiue Consciences : thirdly , some haue vnquiet and offensiue Consciences . Vnder these three heads , I intend to comprise my meditations on this common place of Conscience . And first of the facultie .

There is in man a facultie , called Conscience . Rom . 2.15 . The Gentiles by nature ( notwithstanding the corruption which as a leprosie hath ouer-spread mankinde ) haue in them some thing of an accusing , and excusing nature , whereby the principall actions of Conscience are set forth . Rom. 9 1. Paul in a cause of greatest moment appeales to Conscience witnesse , as being an impartiall discerner of the truth , and that we may not thinke Conscience to be a renued qualitie , and so remaine in the godly onely , the same Apostle professing his holinesse in the carriage of his Ministery , sayth , he approued himselfe to euery mans Conscience in the sight of God . 2 Cor . 4.2 . Shewing vs , that euery man is endowed with such a facultie .

This truth is yet more manifest , in that

1. Man is a reasonable creature , and must therefore haue some faculty to discerne of good and euill , whereby he is distinguished from a beast , the which difference is the light of right reason , and Conscience , so that depriue man of this essentiall difference and ye then confound nature : had Arts beene silent in this distinction of natures , the Psalmist hath it . Psal . 32.9 .

2. The curse of God justly seasing on mankinde , vpon A dams sinne and fall , hath not disanulled our being but our well-being , hath not destroyd our faculties , but depraued them onely : Man hath still power to will , determine , and affect , though weakly , and corruptly ; so then not the essence of the soule is lost , but the rectitude , those holy and diuine qualities man inioyed , wherein his conformitie with God did consist , are defaced ; the faculties remaine , yet so as that now they are become weapons of vnrighteousnesse to sinne , Rom. 3.23 .

3. That there should be such a facultie , makes much for Gods glory in his daily prouidence .

1. For the maintenance of ciuill Iustice , and common equitie amongst men , which could not be maintained , but that men haue some common notions of good and euill , which make them approue the better , though they chuse the worse ; these common gifts , God bestowes euen on the rebellious in the church , that he might dwell on earth , as sayth the Psalmist . Ps. 68.18 .

2. To wring an acknowledgment of Gods justice , out of the vilest men , who in the beholding of Gods workes , so far transcending natures reach , are drawne to conclude , this is the finger of God .

3 In the fulnes of courage , and comfort in Gods Saints , whose resolutions amidst torments , & feares , daunt the stoutest spirits of the beholders , the which arises from the euidence of a good conscience , assuring of Gods mercy in Christ , Acts. 23.1 .

4 The stirrings of Conscience in man doe euidently demonstrate he hath such a power , as life is discerned by motion , so consequently beeing : Those Pharisees in Iohn 8.9 . were no meane persons in their owne esteeme , and yet see how Conscience workes in them , they flinke away with their tayles betweene their legges , as if their crimes had beene written in capitall letters in their foreheads , I warrant you , had any man told them they had beene such and such , they ( I doubt not ) would haue started , and frowned not a little : What thinke you caused Iudas to com to the Rulers , and accuse himselfe , and them ? Might not he haue sung care away , now he had the bag , and the price of blood , but he must come and betray himselfe , I and be his owne both accuser , Iudge , and Executioner ? O he had a guilty Conscience , which layd in his dish the foulenes of the fact , Gods Iustice , and his damnable condition , Mat . 27.3.4.5 .

This well pondered , may stir vp in vs an earnest desire after the knowledge of our owne hearts , Inst. is it not a shame wee should thus trouble our selues with forraigne studies , and be such strangers at home ? Much like our young Gallants who trauell farre into other Countries , to see fashions , whilst they remaine ignorant of the Lawes and Manners or their owne Country , the Philosopher being inquired what was of all things most difficult ; Answered , to know ones selfe , another hauing trauelled much in the study of the Nature of mans Soule , concludes he knew the least part of it , being entered into a Labyrinth of matter , where he knew neither regresse , nor progresse . Could Natures di●●nes giue vs such light in a subiect so intricate , and shall Christians remaine ignorant of what they carry about them , and that in their bosomes ? Be mindfull then of this knowledge , since that many through ignorance wrong Conscience , esteeming the reproofes thereof as Melancholy fits , or mopish damps , and so hardening their hearts against its counsels , depriue themselues of all the comfort of so sweete an helpe .

2 A well ordered Conscience , is the sweetest companion wee euer mett with , hee that hath peace in his owne bosome , needs not care with whom hee hath warre , let the ayre of prosperity , be cleare or cloudie , it matters not with him , who enjoyeth the dayly feast of an excusing Conscience .

3 It is placed in a man as a speciall helpe from God , not onely Gods Deputy to counsell , reprooue , and comfort man , but also may bee called our God , in the same sense Moses was to Pharaoh , hauing power to controll , and auenge our disobedience , with greater plagues then euer Moses brought on Egypt : O let not man be vnmindefull of such a friend .

4 It is one of the bookes we must be iudged by , the Lord will haue euidence in euery mans bosome , to wit his owne Scribe , Conscience , and shall we haue a Traytor in our owne bosome , & neither know him , nor learne his plotts ? This is a strange degree of sottednes .

Now seeing Conscience ( as all other powers of the soule ) is invisible , and no obiect of the senses , the knowledge of it is more obscured , it shall suffice vs onely to giue a taft of such things , as in our measure are vsesefull for vs to know ; a view whereof we may enjoy by the obseruance of these things : 1 the Definition . 2. Power . 3. Excellency . 4. Office . 5. Bond of it .

1 Conscience is a Relatiue power in the reasonable creature , which by reflection determines with or against it selfe through the diuine light it hath : In this description each tearme hath its waight , as may appeare by the ballanceing of each of them :

First , I call it a Power , rather then a Faculty , as being vnwilling to determine that dispute whether it be a distinct faculty , or whether a part of the vnderstanding , the Scripture it selfe leauing it doubtfull , calling it both the spirit of man , as also the spirit of the mind of man : neither seemes it so pertinent to our cause , seeing both attribute equall power , excellency , and offices to both .

2 I call it a power , not an act , seeing it hath a disposition to doe something , which yet it doth not alwayes exercise , as Adams conscience in the state of integritie was able to accuse , as we see by the euent of his sinne , it droue him into the bushes : so also the benummed consciences of men ( as a sleepie Lyon ) are readie to deuoure their Keeper , in case some memora●l● hand of God awaken them .

3 A power not an habit , for we see men haue it by nature , as well as will or affections ; and wee may discerne the working of it in children , before any habits can bee acquired . A power it is then spirituall , yet finite and humane , as an Arbitor twixt God and man .

2 This power is Relatiue , not absolute , all it doth is in Relation to another , and is therefore called Conscience , as beeing a knowing together with another , who is of familiar acquaintance with it , and can witnesse with it the truth it determines , which onely is the Lord , whose Royaltie it is to try the secrets of all hearts : Rom. 9.1 . Paul cals the spirit of God to second his conscience .

3 I place it in the reasonable creature , in that it is common with Man , & Angels , the good Angels discerne themselues to be our fellow seruants , Reue . 19.10 . which knowledge is a compound act , looking into the nature and state they were in , and as for Deuils , wee reade Iames , 2.21 . they tremble at the remembrance of the Iudge , and Iudgement , and feare to returne into the deepe the place of their torment , and as for Man , wee heard it proued to be his essentiall difference , and therefore necessary to constitute a Man : No other creature is to ascribe diuine worship to God , & therefore needes not reason to performe an vnreasonable seruice : and besides , Man onely ( besides heauens glorious creatures , ) is to render an account of his actions , and therefore to be left inexcusable , if hee violate the law of his God .

4 The manner how it doth its office , is by reflecting on it selfe , which that wee may conceiue aright , we must know that there are some actions of the soule , simple , some double , or compound : simple , as Intelligence conceiues nakedly a thing to be , or not to be : Opinion iudges it to be probable , or contingent : Science determines it to be certaine or vncertaine : and Prudence determines it to be fit or vnfit : now all these actions , being exercised on a forraigne obiect , are tearmed simple , but Conscience is a compound act , in that the person is both the Agent , and the Obiect , the other looke only forward , this both forward on other obiects , determining good or euill , and backeward on the actions , and state of the person it selfe .

5 Conscience office is Iudiciary , it handles Law cases , and hath its Court , wherein there is neuer any demurres , vnlesse it want euidence : as in ignorant persons , or be sleepie and secure , being toyled with so many friuolous attempts , determine it doth , though oft corruptly , being gulled with the glittering shew of some apparant good , yet where it hath light , and life , it determines as truely , what is behoofefull , as euer did Achitophell , euen as an Oracle of God .

6 The qualitie of this censure is different according to the different occasion , sometime for vs , sometime against vs , where it hath ground of comfort it is readie to stand at our backes , though God himselfe be our aduersary , contrarily in case wee breake the pale of obedience , it will side with our most bitter enemy , and it selfe throw the first stone at vs , of it selfe it s most impartiall , and deales sincerely where it may be heard .

7. The light it hath to guide its censure , in this so dark a dungeon of mans heart , is onely diuine : 1. either those naturall notions , which for good causes God hath left in the minde of man . 2. Or else knowledge of Arts , gained by the goodnesse of our education , 3. or lastly , such principles as are learned from the word , and ordinances of God , partly , acquired by our Christian industry , and partly , infused by the spirit of sanctification , working by the outward meanes of saluation , Rom. 10.14 .

This definition teaches vs two conclusions . Instr.

1. That man in his pure Naturals , was of an excellent frame , who is indued with such an admirable faculty , there must needs be a Symmetry and proportion in the rest of the parts : those Engines we account most exquisite , which haue the cause of motion in themselues , as a Clocke , or Watch ; such is mans soule , whose iudgement being leader , doth freely chuse or refuse the obiect , yea , such is the curious fabricke of mans nature , that none in all the world , saue he that made it , can set it on worke ; mans will admitting no mouer , sauing the spirit of God , and his owne spirit , or conscience . Satan must plow with our heifer , worke vpon our senses , and wooe our affections to be suitors for him , or he can neuer directly winne the fort of our soule , being vnable immediately to incline our wills . This excellency the learned Gentiles obserued , and therefore haue stiled man a little world , as being an abstract of the creatures , some are corporeall , others incorporeall ; man both , for whom all sublunary creatures seeme to be ordained . Psal . 8.4.5 .

2. Instr. It teaches vs also their misery , who hauing the facultie , yet want the vse of reason , and Conscience ; like Sumpter horses laden with treasure , by which they are wearied , but their fare , or lodging , nothing bettered thereby : how many are there ready to conclude , that Conscience was hanged long since , to whom it will one day prooue an Hangman , vnlesse they mend their manners . The Latines call those fooles , that are not sauoured with reason ; the Greeks , those that are without mindes , both which suite fitly with these vnreasonable men , who like Moles haue eyes to decore their bodies , not to discerne their way .

Now for the power of Conscience , it shewes it selfe to haue great soueraigntie , hauing better right to be intituled Christs Vicar in mans heart , then the Pope ouer the Church , as may appeare .

1. It keepes Court , trying the most weightie causes , such as concerne life and death , sits as Arbiter twixt persons of eminent note , God and man . In the which sessions it selfe executes the seuerall offices , it hath no Apparators , nor Bum-bayleifes , Forum Conscientiae . scorning their base Retinue , but immediately summons the sinner to account ; wherein it stands as Plaintife , indicting him of high treason against the Lord of heauen and earth ; and after examination of the euidence it hath , proceeds to the censure of the partie delinquent , in as true a manner as the Lord himselfe would doe , and after sentence denounced , carries the sinner to execution , making the sinner voyd of grace , to be voyd of rest ; dogging him with hue and cry ; so that many chuse a sudden death , rather then the galling fits of an accusing Conscience , 1 Ioh . 3.20 . it hath power to still the heart , euen when God himselfe comes to Iudgement .

2. Conscience verdict admits of no repeale : in the Courts of men , we see order vpon order , and sometimes appeales are made to higher Courts , and all to preuent censure , or repeale a iust decree ; but in this Court there s no such corruption , though the sinner should appeale to the Court of Requests in heauen , all is to no purpose , his award will be the same , both proceeding according to the Rules of the same diuine equitie . In Reu . 20.12 . is mention made of bookes of conscience opened to giue in euidence , vntill which time , its Court Roles are of force ,

3. Its stroakes are mortall wounds , all the Medicines of the world are to it , as cold water to an aguish stomacke . We reade of poysoned swords , whose wounds despise the Surgeons cure ; and yet Alexander the great dreamed , that such an herb would cure his souldiers thereof ; which vpon tryall prooued true . But all Arts , and herbes , are Physitians of no value to a troubled soule ; company , and musicke , dice , and such like vaine disports , may daube and slubber ouer the heart , and make it sensles , as flesh seared with an Iron . Seest thou a Hart with her deaths-arrow in her side , such is the state of an afflicted Conscience . Gen. 4.13.17 . Caine runs vp and downe , deeming euery bush a Beare ; his businesse of building Citties , cannot cure the wounds of a guiltie heart .

4. It s the anchor of the soule ; the gustes and terrors of the law , and afflictions , as surges assault to ouer-turne the ship of our in ward peace , and might preuaile , were it not that Conscience discoursing on the promise , gets anchor-hold , and so stayes vs from perishing in the gulfe of despaire . Its cold comfort that bonds and bagges can minister to a sicke man . What pleasure can friends doe vs in time of death ? Stand and weepe ouer vs , and therewith breake our hearts ; now Conscience stands at our backe amiddest the terrors of death , and leaues vs not till its witnesse be cancelled by the Lord himselfe . 2 Cor . 1.12 . Paul distressed aboue power , hath no other stay but the comfort of his owne heart .

5. It emboldens in judgement , when the grand Session of heauen and earth is held , and no thing can be discerned in his face but frownes , and terrors ; euen then will a good Conscience gather courage ; the heauens shall melt , the Elements be dissolued , and men at their wits end , blaspheming God , and their King , shall looke vpward ; yea , when our brauado spirits , that now braue it out with an impudent face , shall call to the mountaines to couer them from the dreadfull presence of the Iudge ; then shall a good Conscience make a Christian as bold as a Lyon . So powerfull is the certaintie of faith , and the euidence of the spirit in it . P● . 26.1 .

6. It s of vnwearied paines , though it worke night and day , yea , and is oft times bobisht off with delayes , yea wounded , and seared , so that t is a wonder it should liue , yet amidst these indignities it s as fresh , and actiue , as if it had but newly begunne ; yea though it haue beene neglected , and trampled vnder foot , all a mans dayes , yet on ones death-bed , it is able to make repetition of things done fortie or fiftie yeares since , as if they had beene yesterday in act . We see much trauell will weary the stoutest Steed ; and much vse dull the sharpest knife , or sword , yet nothing will vanquish the spirit of man : which courage Salomon describes in Pro . 18.14 .

This so great power of Conscience , Adu . may aduertise ,

1. To adde knowledge to this power ; which two concurring , are able to atcheiue admirable exployts : an horse is of great strength , yet wanting reason to vse it , is easily tamed by the art of man ; euen so , what auailes it vs , that our spirit hath such power , seing we know not how to improue it aright ? There is many an Engine of great vse for warre , which ill imployd , oft prooues pernicious to the owners ; likewise , may Conscience doe vs a mischiefe , while wee know not , or omit to vse it aright ; be studious therefore in case-diuinitie , get thy minde fraught with principles of right and wrong . The Patriarkes had tender hearts , and yet liued and dyed in Poligamy , through want of knowledge to interpret the Couenant aright .

2. Adu . This also may admonish vs to maintaine our peace with Conscience , seing it hath Law in its owne hands , to doe vs a shrewd turne . Are its wounds so deepe and incurable ? Its sentence so authenticall ? And diligence so vnwearied ? It were more then madnesse to stand at termes of variance with so dangerous an aduersary . True it is , there is a dead and secure peace , stupiditie rather , whereby many haue quiet in their bosomes , yet this is crazie and vanishing ; Conscience doth but repriue its quarrell , vntill it see an opportunitie to deale with them on equall termes , whose gripes and gnawings , as a furious torrent , breake out more violently , being formerly dammed vp by their Couenant with hell and death .

The third thing remarkeable for illustration hereof , is the excellency of Conscience : what properties in it haue the preheminence ouer the other faculties : to wit ,

1. It is most like God ; as man hath the precedency herein aboue the rest of the creatures , to haue the Impresse of Gods Image stampt vpon him ; so in man , Conscience hath the like prioritie ; for though the whole man be renued after God in holinesse , yet this change appeares most eminently in the mind and Conscience . Also when the contagion of sinne had defaced the diuine nature in vs , no facultie reteined halfe that puritie Conscience did . Hence a lewd person could say , I see the better , and allow it , but choose the worst ; and this light is left in vs , either to further conuersion , and all sauing graces in vs , or to leaue vs inexcusable , in case we corrupt our selues in our knowledge , withholding the truth in vnrighteousnesse . Rom. 7.23 . The regenerate part is cald the law of our minde , because it is the treasury of the principles of right and wrong .

2. It is supreame , respecting neither King nor Kesar , but vnder God ; the greatest Monarches of the world haue no obeysance immediately due from it , it onely yeelds fealtie to the King of Kings . True it is , the Lord hath bound our Consciences to the obedience of ciuill , and wholesome constitutions , yet humane authoritie no way can binde the Conscience , but as it doth receiue power from the diuine Law , and is ordained by it . And what though Tyrants haue exercised dominion ouer the Consciences of men , it slights their attempts , as Leuiathan doth fish-speares ; witnesse those three Worthies . Dan . 3.17 . whose freedome of spirit in maintenance of their Consciences , is worthy our both memory , and imitation . Nay , though an Angell from heauen , should crosse the euidence , Conscience hath giuen of the truth , it will not budge , nor yeeld an haire for an Angels authoritie ; as appeares in Paul . Gal . 1 8.

3. It is impartiall , determining all cases freely , without respect of persons ; t is not in its Court as in men● , that equitie is ouer-borne by might , and greatnesse peruerts the goodnesse of many a cause : no , no , it will not blind its eyes with bribes to peruert justice , nor cares who countenances an ill cause ; it matters not who writes in the behalfe of the delinquent , but barely examines the depositions , and so proceedes to censure . If God himselfe were present , be could deale no more impartially , then Conscience doth , where it is well ordered ; yea ( which is wonderfull ) though mans owne heart suggest , that when soule and body are tortured in hell , that it selfe shall smart as deeply as any other power , being drunke with the wine of Gods fiery indignation , yet will it not baulke it selfe , but deales as seuerely as if it were against a bitter aduersary . 1 Sam . 24.17 . If Saul would swelt his bloud , he cannot hold , his owne heart driuing him to condemne himselfe , and iustifie Dauid .

4 It is euer working , it is neuer lazie when t is it selfe : In this Court there is no vacation , but continuall Terme , heere thou mayest haue causes pleaded euery day , euery houre hast thou a matter of consequence to be resolued in , thou needest not ride farre for counsell , aske Conscience whether it be iust , and acceptable to God , whether it be warrantable to be done : were the Minister of vengeance present to account with thee , or whether it serue those maine ends of Gods glory , or thine owne saluation , it will soone dispatch thee with wholesome aduises , againe art thou vexed with an Inmate ? some vnruly passion , or other , disquiets thy soule of rest ? Cite him to Conscience barre , where the same case was ordered long agoe , 1 Tim . 5.6 . that a life led in pleasure is a death in sinne and that the works of the flesh doe debarre vs of the kingdome of Christ : or art molested by temptations ? here the Lawes are open , thou mayest implead thine aduersary , the heart of man will censure any cause against it selfe or others , Rom. 2.15 . Conscience is sayd to accuse , or excuse vs in the meane while , in euery Interim of this life , other faculties may rest : an obscene Dreame by night shall not escape its record .

5 It is sincere , and free from that guile , that is hidden in other faculties , our sensusall appetites haue their fetches , whereby they win consent of Indgement , either it is profitable or pleasing , doubtfull , or but a little sinne , if any at all , and thus many a soule is wound in to doe that he beshrewes himselfe for ; but Conscience is downe-right , it is good , its euill , doe it , doe it not , it cannot abide such ifs , & ands , but sincerely informes the sinner what is to be done , or vndone ; Could it get attendance from Mans lustfull heart , it would discypher sinne , and the cursed effectes thereof in their liuely colours ; Man neuer met with so faithfull a friend , it knowes not how to daube with vntempered morter , it neuer soothed the sinner where it had any life at all , but freely passes censure , and smartingly layes on Ierkes , on the guilty : hence arises that vsuall appeale , In my conscience it is so , or I meant it not , wherein we make it an infallible Arbiter , Vmpire rather , and that in the waightiest causes .

6 The spirit of God is pleased to appeare and giue in Euidence in Conscience Court , wee see when great Personages owe suite to any Court , it makes for the excellency of it . In the tryall of our Adoption , two clients come to Conscience barre for Iudgement , the spirit of bondage alledges , we haue beene thus long drudges to sinne , and besides haue the roote of all euill springing in vs , therefore wee are none of the Lords ; Contrarily , the spirit of Adoption teaching vs to call God Father , pleades all these deformities to be couered and done away with the vayle of our Fathers loue , and husbands righteousnesse : now which way shall Conscience incline ? To neither , vntil examination of witnesses ; the spirit of bondage hath none to depose , vnlesse it were Satan who is both a party , and a common Barretter ; and is not therefore to bee admitted to sweare , but the spirit of Adoption , hath Gods spirit witnessing to our spirits , to wit conscience , that we are the children of God . Thus hath the Lord honored vs , as to releiue our infirmitie , by a free witnesse of his spirit in vs , Rom. 8 15.16 . Let this Excellency of conscience serue to exhort vs ,

1 To haue our soules in precious esteeme , Exhort seeing it is a Iewell of such rare excellency , wee see in time of danger by fire , shipwracke , or theeues , men will saue the best things they haue , as their Euidences , & Treasure , and shall Christians bee more carelesse of the precious life of the soule ? The soule is of a diuine temper , soaring naturally after some better thing then it selfe , or the earth besides , and shall we choake this heauenly instinct by setling the heart on obiects so vnmeete for , and vnworthy of a Christian heart : knowest thou not ( O vaine man ) that thy soule liues eternally erther in weale or woe ? Is it not then a mad choyce for an houres pleasure in sinne , to purchase an endles hell ? A dying life , and euer liuing death , Pro . 4.23 .

2 This also may exhort to auoyd defilement of our Consciences , so gloriously quallified with Gods Image , those men are vnworthy manhood , that hauing beene washed returne to their wallowing in the mire ; it is more safe to deface the Kings Image in his Coyne or Armes , then to blur Gods spirit of Renouation in thy soule ; sinne is of a soyling nature , leauing its pollution where euer it comes , and by frequent action becomes habituall , and as naturall as to liue or moue : me thinkes had men neuer heard of the terror of the Lord , the dreadfull account , and horrible pit ▪ yet the losse of such a soule , the pollution of such excellent faculries , might moue vs to heede our wayes : but alasse he charmes a deafe Adder , who deales with such bruitish persons , as are wise to doe euill , but to doe good haue no knowledg . Let vs therefore that professe better things , make better proof of our dilligence herein , since if wee proue bankrupts of that which is our owne , God will not intrust vs with that is anothers .

Thus farre wee haue handled both what Conscience is , and what an one , the right ordering of it will be learned by the two last things , it Office and Bond :

First , for the office of Conscience it may be distinguished by reason of the different obiect thereof , either 1 God . 2 Man 3 God and Man ioyntly : which offices when we haue seueral●y discussed , the manner how it doth them , is also to be inquired by vs : Offices of Consciences to Godward are specially these :

1 It is his Register , to take notice of seuerall actions of his creature , whether good or euill , so that nothing can scape a scouring , for if all other Records should faile , yet the Lord hath a Notary in euery mans bosome , which so punctually takes notice of the life of man , that no circumstance shall slip it , which may tend any way to the illustration of the good , or euill qualitie of the fact , or person . Now we must know , that Conscience performes not these offices after any humane fashion , yet so plainly , that both Gods spirit , and Conscience it selfe , can run and reade them ; yea , the fire of Gods judgment ( as Letters written with the iuice of Oranges ) will make them so perspicuous , that the most hardened and debaucht heart shall reade them plainely ; yet fleshly minded men , are insensible of this worke of conscience in them ; but may they not as well deny the facultie it selfe , seing they discerne not the working of it in the duties it performes to themselues ? Let his witnesse , whose knowledge herein passes compare , determine this doubt , calling Conscience the candle of the Lord in man , discouering the innermost parts of the belly , Pro . 20.27 .

2. It is his Controller , to still stubborne will , and to suppresse the violence of headstrong passions . May we not behold persons most basely disordered , outface Conscience admonitions , and reproofes , who yet finde such grudgings and tergiuersations within them , that a man with halfe an eye , may see Conscience playing Rex in them . What else meanes that palenesse of the face , that quiuering of the hands ? What that foltering of the tong in the action of sinning ? But from the inward gripes of an enraged Conscience ; the flames whereof though a while suppressed by the greene wood of selfe-flattery , yet in the end breakes forth more furioufly . What thinke we caused the seruants of the Pharisies , returne from attempting the least disturbance of Christ , but the controll of their owne hearts ; concluding , neuer man spake as he spake , Ioh 7 46.

3. To God . Conscience is the Lords witnesse in vs , euidencing to the faces of men , their graceles carriage ; and besides , to witnesse against vs , at the generall summons of all men , what we haue sowed in the dayes of our vanitie ; not that our God ( before whom all things are naked and bare ) doth need any information , as earthly Iudges , but that mans owne heart might subscribe to the equitie of Gods word , and workes ; which much serues the glory of God , his enemies themselues acknowledging his justice in their owne deserued condemnation . It might seeme strange , that euer there should be such siding & thwarting in the life of man , euen an appearance of two armies , were it not that our Conscience , being Gods Deputie , takes part with him against our selues . Psal . 36.1 .

4. Its Gods Harbinger , to prepare his way : most requisite it is that the Lord of glory , comming to feast in the heart of a Christian , should haue kind respect and welcome ; which that it may be , Conscience sweepes the inner roomes of mans heart from noisome lustes , that might giue an vnholesome sauour to the Lord . We reade that Moses sent on his foster fathers quarrel , against the King of Ethiopia ( whose daughter after he married , and was therefore checked of his brother and sister ) that he might make a speedie onset , tooke his iourney through the wildernesse , wherein were flying Serpents , very deadly ; which to expell , he trained certaine birds , in whose nature he discerned an antipathy with those serpents ; whereby he scoured the coast , and so suddenly surprised the Cittie : such Cockatrice egges are hatched in our hearts , whence issue a brood of deadly stinging lustes , which to dispel , we haue the law of the spirit to cleare the passage , that the King of glory , with the troups of his Royall graces , may enter the fort of our soule .

Hence is it , the renued Conscience , sitting on the determination of sinne , hath these Queres ; Will it hold in the ballance of the Sanctuary ? Is it pleasing to the Lord ? If not , it is vnworthy my heart , which I haue decked for the entertainement of the Lord . Heb . 10.22 .

This first serues to Informe the mind of man , that the sufferance of the Lord is exceeding great , in sparing the execution of iust deserued vengeance , euen to such who yet are irrecouerably fallen from grace , seing he hath sufficient euidence giuen in euery day , by euery of these mens consciences , so that he might forthwith determine , as once , out of thine owne mouth I will iudge thee , thou vnprofitable seruant . Yea , which shewes the Lord to be a mirrour of mercy ; Conscience doth not witnesse passiuely , as Records and Rolles in the Courts of men , but rather as liuing Aduocates , pressing the Iudge for a speedie censure of such enormous crimes . Ahab , with sundry others , vessels of wrath , taste of the patience of the LORD , Rom. 9.22 .

2. It shewes vs also the justice of the Lord , who though he repriue the sinner , for iust and weightie causes , yet doth he not conniue at or dispence with the sin committed , in that he holds a Commission , examines witnesses , and hath the depositions in a readinesse , whensoeuer the full tryall may most serue his owne glory . Thus Dauid repriues the execution of Shimei , and Ioab , and was just in both ; the inducements thereto being of greater consequence then their deaths ; the one he spares , that he might not seeme tyrannous to the house of Saul , his Competitor in the Kingdome ; the other for feare of mutiny ; the sonnes of Zeruiah hauing stollen the hearts of the people ; deferring payment , is no breach of band , there will come a time wherein the Lord will haue a full blow at the impenitent person , be the pretences of impunitie what they will . Nah . 1.3 .

3. Learne here also , that no man can sinne so couertly , as to escape scotfree , though he should act it in the secret Cauernes of the earth , seing besides the Omniscience of God , who is of pure and peircing eyes , he hath an Informer in our bosomes , dealing impartially for him , and against vs. We reade of an holy man , who comming to court a Courtizan , after agreement desired a priuie roome , then a darker , after a third , where he tooke occasion to schoole her in the doctrine of Gods omniscience , and the priuitie of our owne Consciences , being as a thousand witnesses in vs , and by driuing this nayle to the head , he conuinced her of her dangerous condition , and vitious course of life : the which acquaintance of our Consciences , were others perswaded of , it would somewhat allay the heate of naturall concupiscence in them .

These and such like offices , Conscience performes for God ; others there are respecting man ; as ,

1. To man . Conscience is the soules Centinell , to suruey the hidden man , and to discry what secret mutiny is in this little Common-wealth ; the affections are notorious Iuglers , sometimes vayling themselues vnder vertues habit ; thus couetousnesse goes masked vnder the title of frugalitie , temperizing is stiled policie , lust a tricke of youth ; yet can they not thus beguile Consciences determination , which from the principles of reason discouers these Impostures . It searches the narrow corners of the heart , and where it findes any disorder , it hales it vnto the barre , arraignes , and impeaches it of high treason . This office of conscience is of such excellency , that none but the Lord himselfe doth share in the abilities hereof ; which occasions the Apostle to conclude , that no man knowes the things of man , saue the spirit of man within him , 1 Cor . 2.11 .

2. Our Patron , or Mecoenas , to iustifie the equitie of our actions , and innocency of our persons , against the false imputations of the sonnes of men , wherein its credit is greater then that of all the world befides . When Satan accuses vs of hypocrisie , or men peruert our innocent endeuours , charging vs with crimes we neuer dreamed of , the heart of man pleades guiltlesse , and cites the sycophant into Conscience Court , where the cause being heard , and discussed , it selfe witnesses with the honest hearted , all these suggestions to be foule and false . Hence arises that vsuall purgation , in my conscience , It was the furthest of my thought , or I haue a witnesse within me , I meant it not ; yea , and this purgation of Conscience , is of such authoritie , that though an hundred should sweare the contrary , it matters them not a rush , but feastes the heart in middest of feares . 1 Cor . 4 3.

3 It is our Proctor , or Apologist in the court of heauen , pleading if neede bee our sincerity before God himselfe : Satan that grand accuser of the brethren , spares not to accuse vs before the Kings bench , and there arrests Iob of hypocrisie , and Mercenary seruice of God , whereupon Man sends his Atturney Conscience to plead for him , which if it sees its owne witnesse doe not sufficiently satisfie , it both dare and will appeale to the King himselfe ; I and procure his approbation too , who hath all things whether past or to come , as present before him , Psal . 7.3.4.5 . Dauid being accused by Chush of cruelty to the house of Saul , appeales to heauens witnesse , whether he had not shewed extraordinary kindnes to them , who causelesly sought his ouerthrow , nay , such is the boldnes of a good conscience herein , that though God himselfe should make inquiry after any disorder in man , Conscience being on sure ground will not yeelde to its owne disparage , as we see in Abimelech , whose conscience though none of the best , yet witnesses his Innocency to God : Gen. 20.5 .

4 It s mans Treasurer , preseruing the principles of Reason and Religion in it , here is the storehouse of knowledge , here the statutes of the great King , Romes twelue Tables , nor the Persian immutable Decrees , are not halfe so permanent , or plaine written in capitall letters on the fleshly tables of the heart , so that the seared conscience hath them ; they like colours layd in oyle , remaine entire still , though whited ouer with other tables of deadnes & fleshly liberty , which tables , being washed off by the Fullers soape of afflictions , the ancient oyled couloures are yet perspicuous , when any thing worth obseruance is learned , either out of the large volume of the creatures , or the written will of the Lord , conscience layes hold of it , and hides it in the midst of the heart , for necessary vses ; whereupon though the memorie haue ouerslipped many an excellent Doctrine , or Sermon , which yet did wonderfully affect vs in the hearing , yet when we come to haue vse of them in outwarde practise , Conscience brings them foorth out of her Treasury , though happily wee neuer thought of them twice in seauen yeares before , which occasions the Apostle to require Decons to be thus quallified , that they may hold the mystery of faith in a pure conscience 1 Tim . 3.9 .

5. Conscience is a mans suretie , vndertaking for the performance of Religion to God , and Iustice to men . Hence it is that such as haue no conscience , haue lesse credite ; in all the couenants we make , our affections after pleasure or profit , would play the slipstring in the Articles to be obserued , but that conscience steps in , and pleades for equall dealing ; Haue not I engaged my word for your honesty , and will you now leaue me in the lurch so shamefully ? True it is , Conscience hath different motiues in seuerall men , in some feare of God , in some shame of the world binds to vprightnesse amongst men , yet in all t is Conscience that preserues our credite . We see it safer , to trust many times a plaine Country-man in his freise coat , then others , ruffling in their silkes , and veluets , which were strange , but that Conscience vndertakes for the one , and not for the other . Rom. 13.5 . Magistrates would finde little reuerence , or fealtie , but that Conscience giues bond with vs for our righteous dealing .

6. It is our guide , as a sweete friend to direct vs in this earthly pilgrimage . Many intricate cases there are , about which man would be dangerously plunged , but that Conscience brings them to some Law-cases , formerly ordered in its Court , & so resolues them as an Oracle from heauen : so that a Christian cannot foully & finally erre , that hath so sweet a Monitor , to pull him by the sleeue , when he turnes either to the right hand or left , as Iron sharpens Iron , so a mans face his friend . Are passions violent and outragious ? It takes them in fingering . Is will rebellious to reason ? It soone calmes the heate of contention . Are the senses wandring and vaine ? It sets a watch ouer the eyes , hands , and feete , putting them in minde of their Couenant , so oft renued . Isa . 30.21 .

3. To God and man . Ioyntly both to God and man , conscience hath these offices .

1. To make vp the Couenant twixt God and man , though we make most large promises to God of our obedience , the Lord wishes there were in vs such an heart , as we professe ; but restes not satisfied with this Court-holy water of fayre Language , vntill he heare the secret voyce of Conscience , assenting to the Couenant drawne , 1 Pet . 3.21 . The Catechized comming to the Sacrament of Initiation , into the Couenant , hath these two questions proposed ; Doest thou renounce ? Doest thou beleeue ? Whereto he answering Affirmatiuely , I beleeue , I renounce , is by the church receiued & admitted to the seale of the Couenant , Baptisme , but the question still whether he haue receiued the grace of the Sacrament , forgiuenesse of sinne and sanctification , whereof he can neuer participate , vntill conscience come in , and by a restipulation , suggest into the eares of the Lord , that the answere of the tongue , is the truth , which when it doth , forthwith the bargaine is consummate , and the humbled soule receiued to grace .

2. It s a dayes man twixt God and man , when man hath trespassed on the Lords seuerals , and is therefore serued with the subpoena of some affliction , Conscience vndertakes the arbitrement , beseeching the Lord to yeeld something in respect of his clemency , and humane frayltie ; treating with the sinner also to humble himselfe before his Iudge , who hath power ouer life and death . Had wee not a conscience of Gods lenitie , we durst not dreame of pardon ? Had we not a conscience of Gods terror , and our owne guiltinesse , mans stout heart would neuer be drawne to abase himselfe ? Sinne we may , and doe without conscience aduice ; returne to , or get acceptance with the Lord , without the mediation of renued conscience we neuer can .

1. This shames many Christians , Rep. for the ignorance of their hearts ; many secret disorders lurke in our bosomes , whereof we are wholly vnwitting , when yet our Centinell is euer waking , euer espying what is amisse , yet all in vaine , our dissolute hearts being Iulled asleepe by the spirit of slumber , cannot be awaked by all its loud Alarums . Knowledge is called a light in vs , our spirits the Lords Candle , and yet men know least of themselues : whereas had we care to summe vp conscience accounts , we might well conceiue , how we haue improoued our stocke of spirituall graces ; what we haue gained by the Trafique of Religion . Well vnworthy they are of such a blessing , whose foolish heart is darkned in the midst of knowledge ; who daily beholding their faces in a glasse , are yet ignorant of the deformities thereof .

2. Encour . This also imboldens vs to proceede with courage in the race of Religion , notwithstanding the calumnies of men , seeing wee may haue redresse of those iniuries by appealing to Conscience witnesse , who will not be out-faced with great words , but stands to the defence of our cause , if iust , and honest . And what though they be so deuoyd of reason , that they esteeme not its witnesse , there will come a day when their false aspersions will be cancelled ; but the euidence of a good Conscience will finde acceptance with the Iudge of hearts , when the righteous shall be bold as a Lyon ; their enemies shall creepe into the holes of the Rockes , pursued by the terrors of an accusing conscience .

3. Let it aduertise all those , that desire to heare for afterwards , to hide the Commandement in their hearts , get conscience wrought vpon by the word of truth , and then thy profiting is most certaine : if we trust our memories , they are so fickle , they will leake , and so the precious liquor of the word will be spilt . The cleane beast after it hath gorged it selfe , sits downe , and by chewing the cud , makes the nourishment wholesome , and full of life ; so must we by meditation , treasure the word in our Consciences , some for the hammering of some master-corruption in vs , some for the setling of our judgements against seducement either of Atheists or Heretickes , some for the enliuing of our hearts , and direction of our liues in matters of godlinesse . Heb . 2.1 . We must attend to the things we heare , least we runne out ; a borrowed phrase from leaking vessels .

4. Instr. We may here learne ; 1. how much it concernes vs to looke to the spirituall performance of Worship , otherwise , all other endeuours are bootelesse , vnlesse the Conscience , vndertake that the Inner man concurre with the outward in the duties we are about , we doe but double and dally with the Lord ; the worke done is no better then sounding Brasse , or a tinckling Cymball . It s the answere of a good Conscience to God , that entitles vs to true blessednesse ; see we then that we prepare our hearts , remooue iniquitie out of our Tabernacles , and in selfe deniall , apply our selues to the Couenant , or all our endeuours are no better then Nullities , as good neuer a whit as neuer the better . Isa . 1.16 .

2. Lastly , this instructs how wary all men should be of corrupting Conscience , it being their both guide , and suretie , if the light that is in vs be darkenesse , how shall we euer escape the pit , blind judgement leading blind affections . See wee not many out of a zeale of God , rush on in Will-worship , and dash themselues against the rockes of superstition ; others liue & die in some grosse cuils , for want of sound information : a better blessing man neuer inioyed , then an inlightned and tender Conscience , which serues vs in stead of Ministers and Sermons , and other Christian conuersation . Tit . 1.15 .

Thus farre we haue handled the seuerall offices of Conscience ; it remaines , that we consider the manner , how it performes them , viz. by a conclusion drawne from a Logicall Discourse , or Syllogisme ; Conscience it selfe affording both the premisses , wherein the Conclusion is vertually comprised . There is in Conscience a speculatiue part , called 〈◇〉 , comprising the principles of right reason , the lawes of good and euill ; which in this Discourse affords the first proposition , being indeed one of its principles . There is also a practicall part , called 〈◇〉 ( which by some is strictly taken for Conscience it selfe , ) the which supplies the Assumption , partly from its own acquaintance with our hearts , and liues , and partly from the euidence of Gods spirit in vs ; from both which issues the Conclusion , composing a compleate Syllogisme .

Now this Discourse is exercised either about our selues or others . First , for our selues , It determines , 1. the state of the person , or 2. the facts of the person : of the state , whether of 1. grace , 2. corruption . First , of the state of grace , it discouers thus , Rom. 8.1 . There is no condemnation to them that are in Christ , sayth the speculatiue part , but I am in Christ , faith the practicall , ergo , there is no condemnation to me . Now if the spirit of bondage should lust to cauill at the Assumption , Conscience is readie to proue it thus : Such are in Christ as walke not after the flesh , but after the spirit , but so doe I , therefore I am in Christ .

In like manner , Conscience determines the state of the wicked , thus , Rom. 2.8 . Such as obey not the truth , are heires of wrath , but I obey not the truth , ergo : or thus , Rom. 1.18 . Such as withhold the truth in vnrighteousnesse , are in the way of condemnation ; but such an one am I , ergo .

If any deeme I wrong Conscience , in affirming it to be thus acquainted with Logicke , seing many a simple and vnlettered man , hath a good Conscience .

Let such obserue , that Conscience doth thus conclude , though many know not its working in themselues , nor yet vnderstand these tearmes of discourse , and practicall . Besides , why should it seeme strange , that our Consciences should be such exquisite Logicians , seing this Art had its first Originall from these offices of mans heart in him : euery man is a Logician by nature , though he neuer heard the tearmes of Arts , and Sciences .

Others , I heare to Obiect , I wrong Conscience , in making it a determiner of mans state ; it is good to hope well , but this definitiue sentence will not downe with vs.

And why so , may not as true certainety be grounded vpon a demonstration , as on sense ; may we not be assured that fire is hot , vnlesse we put our finger into it ? Doth not the Psalmist conclude , there is no feare of God in the wicked ; partly , from the euidence of their owne hearts . Psal . 36.1 . and partly from a demonstration , drawne from their wicked liues , in the 2. and 3. verses . The like may be obserued in Paul , concerning his own cause , 2 Cor . 13.7.8 . His aduersaries had intimate his reprobate condition , which he to refute chuses an Argument drawne from the innocency of his life , thus : Such as doe nothing against the truth , but all things for the truth , are not reprobates , but I doe nothing against the truth , but all things for the truth : therefore .

Euen so also as Conscience judges of the person , so of the factes and workes , whether good or euill .

1. Concerning factes to be done ; when a motion is brought into the phantasie , either by the senses , or inward suggestion , Conscience cals it to the censure , & by the principles it hath learned from the Word , determines of it ; if euill , to the word of prohibition . Youthfull lusts are to be auoided by the vessels of mercy ; but such is this , 2 Tim . 2.22 . But if the motion be of a commendable nature , it brings it to the word of dispensation , in Phil . 4.8 . this is of good report , honest , and vertuous , therefore to be embraced .

2. Of things alreadie done , Conscience determines whether well or ill done . It lookes into the Court-Roles , and finding vpon Record , some former disorder , though long since committed , it cals it to the barre , as we see in Iosephs brethren , Gen. 42.21 . After twentie yeares silence , thus : Such as are merciles , shall haue judgement without mercy ; but such were we towards our brother . And this it doth not only in capitall crimes , but in the least offence , if it be liuely , as in Dauid , no violence is to be done to Kings , touch not mine annoynted , but the cutting off of his lap , is a violence . 1 Sam . 24.5 .

But in case vpon inquisition made , it finde a good worke , a zealous endeuour , it treasures it vp for necessary vses , and from its approbation , emboldens vs both to expect and pray for a comfortable reward . Neh . 13.14 . The good endeuours of any for the promotion of the Lords cause , shall neuer be forgotten , but such , and such haue beene my endeuours herein .

Thus farre of Conscience discourse about our selues . It hath to doe also about others , though differently ; Dauids heart told him , what was the voyce of a wicked mans Conscience within him , Psal . 36.1 . And our Apostle speaking of the good workes of the Thessalonians , concludes thence their Election of God , 1 Thes . 1.4 . Concerning which censure , for that to some it may seeme a tickle nicitie , obserue 1. the grounds it hath : 2. the cases wherein it deales : 3. the limits it exceeds not .

It is well assured , Grounds . that nature hath framed all men of the like mould , all of the like temper , the like cogitations , appetites , and passions , that are in some , it sees in others also : so that finding its owne heart envious , ambitious , worldly , lustfull , it concludes from this principle , the heart of euery man meerely naturall , to be of the same qualitie .

2. It s one of Conscience Notions , that Originall sinne admits not more or lesse , equally defiling all flesh : there is no degrees of death in death , he that was flaine by one , is as truely dead , as he that was mangled with twentie wounds : so that what stirrings of corruption it finds in its own , it is well assured might be found in others .

3. Gods Image is the same in all ; I see , sayth Conscience a thriuing in grace , and vtter detestation of all sinne , a daily decay of the life , and dominion of sinne in my heart ; & so I am sure , it is more or lesse , in all the Lords plants . From these groundes is Conscience emboldened to intermedle for the Cases .

1. Cases . In case of publicke Ministration , wherein conscience must determine from the Word , whether such practises as the Auditors are conuersant in , be good or euill , or else as Masters of the Assembly should , the nayles of reproofe , or encouragement , can neuer be driuen to the head , nor the precious separate from the vile ; wherein the life of all Preaching consists .

2. In case of Christian admonition , where fit disswasiues can neuer be vsed , vntill we haue in our hearts censured the cause to be euill .

3. In case of imitation , or euitation of such examples as are proposed to our senses ; who can resolue of Dauids patience for imitation , or Shimeies railing for detestation , vnlesse before he haue in his owne soule determined the equitie of the one , and iniquitie of the other cause .

For the limits , it obserueth ,

1. Limit . this judgement is onely of probabilitie , not of infallibility , seing Gods spirit witnesses to vs onely our owne Adoption .

2. This censure presumes euer some supposition : Almesdeedes euidence truth of grace , if issuing from an honest heart ; if done for Christ : and so of vice ; scorne of Religion , euidences the state of Reprobation , if done after conuiction , and if direct against the cause , and not done out of some personal splene to the professors of it ; as in Alexander , and all other Apostates , it falls out .

3. The carriage of it must be priuate , if it should proceede to any publicke desamation of any person , it would transgresse those Rules of sobrietie , prescribed for the maintenance of our brothers credit : personall , and nominall application is therefore vnfit , for that euery man hath a discursiue faculty within him , applying generall truthes to euery ones particular vses .

What shall wee say then to those places , brought to condemne our censures one of another . Math . 7.1 . And judge no man before the time ? 1 Cor . 4.5 .

These Scriptures doe forbid vs to judge rashly , definitiuely , scandalously , and vncalled , and not simply our judgement of another ; seeing other Scriptures doe watrantize the same . 1 Cor . 2.15 . and 1 Cor . 10.29 .

This Discourse of Conscience in vs , is of vse , both to informe the minde , and stirre vp the affections .

1. Infor . It informes vs how to try the spirits ; how to judge of an holy and conscionable Ministery . Those Sermons are most warrantable , and most like Conscience voyce , which impartially determine mans condition , by such Rules and markes , as the secure Conscience cannot shake off . Suppose we should daube your breaches with vntempered morter , and promise peace promiscuously to all that heare vs , we might damne our owne , and nought auaile the saluation of your soules ; for your owne Consciences would giue vs the lye , and in stead of peace , grow more outragious , the more opposed ; as the causlesse curse , so the groundlesse blessing , shall neuer light . O then be yee not so sicke of our sincere and plaine dealing with you . We say nothing when we mention the terrors of the Lord , but what your owne hearts doe , or might witnesse with vs : we say nothing , but what your own Consciences now subscribe vnto , or will with loud Alarums ring in your eares , if euer they be awakened , Ier . 19.15 .

2. Also it informes vs , Infor . how vaine all the pleas of ignorance are , in a Church professing the Gospell with libertie , and power , O ( say they , but they are but vaine words ) we are of priuate life , and meaner education , vntaught , and vnlettered , would you haue vs seene in the Scriptures , or breake our braines with the studie of Diuinitie ? we hope God is more mercifull then so ; well , hast thou not a Conscience as actiue , if not abused as any , iudging & determining of causes good or euill ? Is there not in thee a concluding science , Wherein are the principles of right and wrong , sufficient to leaue thee excuselesse ? Besides , there is none , but hath acquired knowledge more or lesse ; the very ayre of so flourishing a Church , cannot but breath something into the meanest capacitie . What ignorance is that to which mercy is denied , Isa . 27.11 . If not this , where the Sunne of Righteousnesse shines so clearely ? No , no , this is not the ignorance of a meere priuation , but of a naughtie and wicked disposition ; seing thou shuttest thy eyes against the light of the truth , 2 Cor . 4.3 .

Here is also matter of Exhortation afforded to vs ; Exhort .

1. To giue credit to our owne hearts , determining in such peremptory manner , our state in grace , it witnesses to the sonnes of men , they are in the gaule of bitternesse , in the state of perdition ; it plainely concludes , that such a dissolute life , issuing from so profane a heart , cannot stand with Religion , and the truth of grace , but is bred and nourished by the hellish flames of naturall concupiscence in vs ; yet no man will beleeue this euidence it hath : wherein it befals Conscience , as we reade it did Cassandra , that Troiane Prophetesse , who though she spake neuer so true , yet had this gift , neuer to be beleeued ; euen so , though the voyce of our owne hearts for truth , be equall to an Oracle ; yet it beares no sway in mans lustfull affections : and this is the reason , why many ( like Hoseaes vnwise sonne , ) stay in the place of the breaking forth of children ; proceed no farther then conuiction , debarring themselues of the benefit of a thorow conuersion . Hos . 13.13 .

2. Exhort . We are here exhorted to suppresse the first motions of sinne in vs , since our Consciences doe censure not onely facts , but the first inclinations thereto , whose checks could we obserue and second with an endeuour of reformation , our soules might be preserued from splitting on the rockes of temptation : few there are that vnderstand the benefit of a Christian watch , but such as through experience haue tasted the sweetnesse of this dutie , will witnesse with me what a cooler it is to inordinate lusts . Dauid found the fruites of it . Psal . 116.11 . All are lyars , who euer haue told me , that I shall be King , sayd discontent , but his liuely Conscience being aware of it , immediately warnes , it was spoken indiscreetly in a passion , and so proclaimes this disorder of his heart , to the view of all the world , that others may see as the euill , so the good of a godly heart .

3. This lastly , Exhort . exhorts vs to a Christian care in the following , or shunning of others examples , wherein sheepish imitation of either is a blemish ; we haue the Law cases of heauen in our breastes , to rule our owne , and censure others liues . In vaine is the Net layd in the sight of any bird ; being forewarned it concernes vs to be fore-armed , least our ouer-credulitie cause vs a knocke . Iezabel vses this Argument to Iehu , Had Zimri peace that slew his Maister . 2 King . 9.31 . Let the ill successe of his trechery disswade thee , from the like attempts . Barnabas fayled herein , it concerned him to haue examined Peters fact , which might easily haue beene discerned to be a foule dissimulation , or euer he had followed his practice . Gal. 2.13 . Try all things , and hold fast nothing but that which is good .

The fift and last thing proposed to be handled , is the bond of Conscience , which sets it aworke , and tyes it , so that it cannot doe otherwise then it doth . Now this bond is two-fold , 1. Absolute , which directly , and for it selfe bindes to obseruance . 2. Relatiue , which of it selfe hath not this binding power , but is such a thing to the obseruance , wherof God hath tyed our Conscience . Also I call it Relatine , for that it bindes not alwayes , but when the respects , to which it hath Relation , are of force .

1. Absolute bond is twofold , 1. God , who is the onely Lord in the hearts of men : Caesar may exact tribute of men ; and Kings rule their subiects after their owne pleasure , yet in all their commandes , they are to meddle with the outward man , wherein if a man be conformable , the law inquires not with what willingnesse , or subiection it be performed ; but the Lord principally sits ouer the Conscience , whose conformitie if wanting , he cares not how great our outward subiection be . If Nebuchadnezzar know no God but his belly , his beastly manners shall teach what Gods Prophet cannot , that the heauens raigne , euen in the Consciences of men . Dan . 4 35.

2. Gods Word , which being nothing , but the diuine will manifested in writing , doth directly binde the hearts of men to obedience , and therefore vses no eloquence to perswade obedience , but comes in the authoritie of the Lord ; Thus sayth the Lord : nor yet giues the sinner any time of demurre , but forthwith denounce the curse with all seueritie ; the authoritie of the word is greater then an Angels voyce , of equall command to Gods audible , and immediate voyce ; and of greater perspicuitie , and certaintie to vs. 2 Pet . 2.19 . Besides , inspiration it s both written and sealed .

Let not any wonder , why I make God and his Word two distinct binders ; sometimes the Lord commandes things not onely diuerse , but contrary to his word ; it being our Rule , not his .

Relatiue bond , is threefold . 1. The iudiciall Law once directly binding the Conscience of the Iewish , and yet is of force to the Christian Church , but not simply for it selfe , but in some respects .

1. So farre as it consents with the Law of nature and Nations , which being of perpetuall equitie , did bind them before Moses was borne , and yet stands good to vs for the direction of our liues , as that in Leu . 19.32 . olde age must be reuerenced , Thou shalt rise vp before the hoary head ; which we know to be a mutuall debt to olde age : which the Lacedemonians obserued with great Religion ; their Senate arising at the entrance of an aged man , though their petitioner : according to which practise , it is vsuall with vs to call the aged men , Fathers , and the elder Matrons , Mothers : besides ,

2. It bindes where the reason enforcing it , is of perpetuall equity , for while the reason stands good , the dutie enforced must needes binde . Deut . 22.21 . Strangers must not be vexed , and the reason is , your selues were strangers ; and the Law of Retalion , requires vs to returne loue for loue ; yet this rule holds onely in reasons of this nature , to wit , peculiar to the Law they confirme ; for we finde that reason , Be ye holy as I am holy , is brought to ratifie both Morall and Ceremoniall obedience .

3. It s also of force , where it serues mainely and solely the maintenance of some of the morall precepts , which being written with the finger of God , are of perpetuall obedince . Deut . 22.22 . Adultery was to be punished with death , otherwise the seauenth Commandement would be of small credite , being so strongly confronted . Lust of all other vices raigning principally in the hearts of men : Besides , societie , and the puritie of posteritie , could not otherwise continue amongst men , which is well obserued by Diuines , to be the reason why Adultery is named , vnder it all vncleanenesse being forbidden , when yet other violations are more hainous , as Sodomy , and beastialitie ; neuer thelesse , these sinnes doe not so directly fight against societie , which the Law mainely respects .

2. Humane lawes also are another Relatiue bond , yet onely by vertue of the Lords tye , who hath inioyned vs obedience to euery ordinance of man . 1 Pet . 2.13 . Let euery soule be subiect to the higher powers . Rom. 13.1 . And that for Conscience sake . Subordination of persons , and offices , being meerely necessary , both in Church and Common-wealth . Now obedience is two-fold , 1. Actiue , when we doe the thing commanded ; or 2. Passiue , when we submit to the penaltie inflicted ; the one of these is euer necessary , or else the authoritie , which is Gods ordinance , is contemned ; the former vndue : when

1. It commands things Impossible ; as the Popish Continency : our good God doth so farre compassionate humane frailtie , as that he neuer commands Impossibilities : and if mens Lawes doe , Conscience will not stoope , but frustrates them as nullities . Mat . 19.11.12 . Some are vnable to receiue the Rules of continency , are so strongly disposed to matrimoniall offices , that no industry , or Christian endeuour , can coole their naturall heate .

2. When mans Law crosses the direct command of the Lord , wherein the Conscience , is free , seing the Lord neuer commands two contraries at the same time , & occasion : the Pharisies taught , that by offering a gift to their treasury Corbans , men were freed from morall obedience to , and sustenance of their parents , Mar. 7.11 . Noble therefore was the Resolution of the Apostles , Act. 5.29 Whether it be right to obey God rather then you , iudge ye .

3. When it infringes Christian libertie , which the Lord hath purchased by his owne bloud , and as a speciall Royaltie committed to the Church . 1 Cor . 7.24 . Now here a pertinent distinction is to be obserued , there is a libertie to vse , and the vse of that libertie , which differ as much as meat dressed , and the eating of it : the former is a libertie bequeathed of Christ , and is therefore inuiolable by mans law ; but the second being the improouement of that grant , may be restrained without impeachment of the former : where 1. the reason of the Restraint is ciuill , respecting profit , and order : 2. Where the doctrine concerning Adiaphorals is pure , and incorrupt , according to which the Legall restraint is to be interpreted ; as in our Lenton fast , the respect is Ciuill , the breed of cattell , and maintenance of Trades , and our doctrine teaching no holinesse of times , no impuritie of meates ; both which being wanting in the Popish obseruation , it becomes an offence to the Conscience .

4. When humane lawes command things , though indifferent in nature , yet superstitious in vse , as hauing in them an Opinion ;

1. Of Necessitie , as if neither Religion , nor the being of a church could consist without such obseruances , as are left arbitrary by Christ , the great Doctor in his Church , who hath made sufficient prouision for the ordering thereof .

2. Of Merit , as if hereby wee should deserue ought at the hand of God , which yet is denied our morall obedience , in that the holiest of vs can giue nothing to God , of adequate nature to his grace and crowne ; such are the Romish crossings , with the retinue of other their superstitions .

3. Of holinesse , as if meates did commend vs to God , or the obseruers of such Rites , the onely holy men , and acceptable to God . Thus the Pharisies placed Religion in washings , and iudged themselues otherwise vncleane ; and the Councell of Trent curses al such as omit their trash , as seuerely as any other crimes .

4. Of perfection , as if Gods worship were bettered by mans deuices , or no Church compleat without such forms , as please the palates of some superstitious persons . The Apostle shews , that he which obserues a day to the Lord , or he that obserues it not at all , may both haue equall acceptance with God . Many contentions haue beene twixt the Greeke and Latine Churches , about the obseruation of Easter , and such like things , with such heate , as if no other Church could be Christs spouse , without their obseruations .

3 The third Relatiue bond is our voluntary oathes , vowes , and promises , which build not for themselues directly , but partly for that the Lord hath bound the heart to truth and Iustice , and partly in that man vpon good consideration hath assumed a taske to himselfe , whose will was formerly free herein , Pro . 20.25 .

It is a share for a man after a vow to make inquiry , if we haue vowed it is to late to say , did I well ? or should I doe it ? Seeing Conscience bindes vs euen where we dealt vnaduisedly in our couenant making , yet this binder admits of some limitation , as

First , where the person vowing or promising , hath not power ouer his owne head , nor yet commission from such as haue , no man can giue that hee hath not : a Wife , Child , or Seruant may not vow vnlesse they haue first , an expresse or implicit consent from their head , in whose power it is to disanull the vowes they make , Num . 30.5.12 . secondly , except their vowes be of that nature , that they nothing concerne humane Relation : I haue sworne to keepe thy righteous Iudgements ; so they that vow more Christian care in such omissions wherein they haue beene formerly faulty , or to watch their heart more narrowly then formerly , therein fixing a double pale to their inordinate affections , doe well : and no Parent can dispence with this vow , since none but Christ is our head in matter of Religion .

2 Except the promise be of impossibles , which diuine authoritie confirmes not , which bindes not to accomplishment , but contrition for our rashnesse , in ensnaring our owne soules ; thus the vow of single life , is impossible without impuritie of heart , and life , to them whom God hath fitted to marriage duties : This was Lathers case so much obiected to the disgrace of our faith , Vowes are Relatiue bonds , and bind not besides Gods equitie , so that after information of his Conscience ( so that he did it not grudgingly ) and his peace made with God for his former folly in vowing , hee might lawfully violate that vow , which was bred of the excrements of Superstition , and an erroneous conscience .

3 Vnlesse the thing vowed be morally euill , repentance not performance is due to such rashnes : thus sinned Iesabell in vowing Elijahs death : thus also those fortie , who bound themselues vnder a great curse to kill Paul , both which were disappointed of their deuillish intendements : Herein Herod might haue done better to haue broken his rash oath , as Dauid did concerning the slaughter of Nabals household , 1 Sam . 25.22 .

To this two places of Scripture , are obiected 1 Sam . 14.24 . and Iosu . 9.15 . Saul made an vnlawfull vow and yet must keep it ; and Iosuah & the Elders of the people swearing to the Gibeouites vnlawfully , must not breake their league , but for answere .

First , these vowes were to bee kept , not for the binding nature thereof , but in iudgement to the votaries : Saul shall be driuen by the guilt of his owne sonne , to see his rashnes in vowing , and the Elders shall smart for their preposterous dealing , and learn hereafter in doubtfull case to inquire of the Lord .

2 Besides these things were euill , yet not simply , but as being afflictions , and inconueniences to the state , which wise Gouernours ought to preuent , how euer that permission of the Gibeonites was by a speciall prouidence of the Lord , that none of his people might be put to such base offices , as drawers of water , and bearers of wood were , Iosu . 9.21 .

4 Vnlesse the Lord by a speciall prouidence disanull our vowes , by the interposition of some weightier consideration then the vow it selfe is , before the time of accomplishment be expired : Eleazar Aarons sonne , promises marriage to a diuorced woman , and in the interim of the nuptials , his two brethren are slaine by Gods Immediate hand , and he by a diuine necessity called to the office of the High Priest , who by a speciall law was forbidden marriage in this nature , so that now his former yow was out of date , 2 Sam . 29.1 . Dauid sweares to keepe the head of the King his master , to whom now he was fled , and might doe it to him as a King , though not as an enemy to Gods Church , and therefore might not haue borne armes against Gods people , which the Nobles fearing caused his dismission ; but before , Ziglag shall smart for his attempt against Gods people .

The consideration of this bond both absolute and relatine , may informe vs how to vnderstand the Couenant of God , that it is but one and that of grace , the Conscience of man fallne , being freed from the purchase of his owne saluation , by any act of obedience by him to be performed : so that a Couenant of works , as a Rule of blessednesse to man fallne , is denied of the Conscience rightly informed : but in that this truth hath beene subiect to mistake through misconstruction of the word , let vs a little cleare it by reason :

To what couenant the Ceremonies appertaine , to that doth the Morall Law , or X Commandements pertaine : but to the couenant of Grace , the Ceremonies appertaine , Ergo : For the first , the Law in Synai was but one , the Arke is called the Arke of the Couenant of the Lord : and the Tables , called the Tables of the Couenant of the Lord : For the second , the Ceremonies they tipifie and point to ( as with the finger ) the Messiah the substance of them .

Where there is a confusion of duties , there is no distinction of Couenants , but twixt the Law and the Gospell , there is a confusion of duties , ergo : for the first , Duties being mans restipulation , doe mainely tend to the effence of the Couenant indented : For the second , the Gospell requires perfection of obedience as well as the Law : Be ye perfect as my heauenly Father is perfect : Finally Brethren be perfect , and perfecting holinesse . 2 Cor . 7.1 . So also the Law requires faith in all reuealed truthes , and so in the promise of the Messiah : also repentance from dead workes , neither of which can stand with the Couenant of workes .

That which was to continue in and after the Messiah , euen during the Couenant of grace , was no Couenant of works , but the Morall Law was to continue with the Meissah , and during the Couenant of grace , ergo : for the first , had there beene a distinction of Couenants , there must must needes be a yeeldance by the one , and a succession of the other , as we see in the Ceremonies Sacraments , and Priesthood of Moses : for the second , It is called the Morall Law , a Morando , being of perpetuall vse to the Church in all ages .

Where the old Couenant is faultlesse , there is no Antiquation of it , nor Surrogation of another : but the Couenant of grace was faultlesse in the dayes of Moses , Ergo : for the first , it is the Apostles argument against the Ceremonies , Heb . 8. vlt . For the second , the duties of the Couenant of grace , were possible to man fulne , and the price of Redemption , of sufficient efficacy and merit .

Where there hath beene one substance of Religion vnder diuerse Administrations , there hath not beene two distinct Couenants : But to man fallen , there hath beene one substance of Religion vnder diuerse administration , Ergo : the first is plain , sith circumstances , doe not make a reall difference , as honors , riches , or apparell to a man : for the second , the same was the way of saluation to Abell , Abraham , Paul , &c. Heb . 9.15 . and 13.8 .

Diuerse foule and insufferable consequences follow vpon the teaching a Couenant of workes .

1 That the rule of iustification is not one .

2. That the Lord deliuered a Rule of justification , by which no man euer was justified .

3. That the Lord deliuered a Rule of blessednesse , impossible to the obseruers , euen through grace ; sanctification not perfect at once , nor here below .

4. That we may pray for abilitie of grace , to justifie our selues , which is contrary both to the second and fifth Petition in our Lords prayer .

Vnto these Reasons , adde

1. The Law promises mercy in Christ . Deut . 7.12 .

2. The Law in mount Sinai was neuer a foote till Moses , Deut 5.3 . Ergo , cannot be a Couenant of workes , but an adumbration of the Couenant of grace .

3. The Law preaches faith in Christ , as well as the Gospell . Rom. 10.6.7.8 .

4. The Law was giuen in the hands of a Mediator , which properly , and without absurditie , agrees with Christ . Gal. 3.19 . and improperly onely vnto Moses .

5. The Law was giuen 430. yeares after the Couenant of faith in Christ to Abraham . Gal . 3.17 .

6. The speciall vse of the Law is to reueale sinne , ergo , not to iustifie the sinner . Rom. 3.20 . and 7.13 .

7. Was not made for the righteous specially , ergo , not to iustifie them therein . 1 Tim . 1.9 .

8. The righteousnesse of the Law , was a stumbling blocke to the Iewes , not onely for that they will not keepe it as , Rom. 8.3 . but also for that it kept them from the righteousnesse of God . Rom. 9 30.31.32 .

Yet here some may seeme to obiect ;

1. The tenor of a Couenant of workes , Doe this and liue ; to which also may be opposed the tenor of the Couenant of grace in the Law , I am the Lord thy God , thou my people . Againe , the meaning is , obserue this Couenant and liue ; part whereof respectes Christ our Lord : any other Interpretation makes as wel , for the sufficiency of the worke done after a Couenant of works . 2. But some may reply , the Apostle seemes to intimate an Autithesis , or at least , distinction of Couenants . Rom. 10.5.6 . True he seemes , but doth not , for hauing laid downe his principall Conclusion in the fourth verse , that Christ is the end ( scope , not Complement ) of the Law to the beleeuer , he Proleptically preuents their Obiection , bringing Moses to Crosse-whet their sinister Interpretation , so that they must needes goe themselues on one of these absurdities ; either that they mistooke these words , Doe this and liue , or else that Moses was vnlike himselfe , pressing a Law of workes in one place , a Law of faith in another .

3. Some also seeme to obiect the Apostles mention of a first and second Couenant , out of the Prophets . Heb . 9.1 . & 8.6 . True , he doth , but in a diuerse sense , his first and olde Couenant was , the shadowes typifying Christ , his new and better , Christ in open vision manifested more clearely , and with a larger dispensation of grace , which is the Apostles scope Conclude we then that Conscience is bound to the obseruance of the Couenant of grace , or faith in Christ , and to respect the Law as a Rule of obedience , judge , and reuealer of sinne , and as a scourge of our owne righteousnesse , and instrument of God to lead vs to Christ , not to justifie vs in it selfe . These things may not seeme strange , euery truth is ancient , and publicke , neither haue I first broken the Ice herein , or done any thing without the aduice of better heads ; I doubt not but others will take occasion to discusse this difference more accurately , more fully .

2. How requisite it is , that Christians should be acquainted with Case-diuinitie , seing Conscience is bound , whether wee know it or no . Were we sureties for a debt , wee would informe our selues of the summe , the time , and place of payment ; and shall we be so ignorant of the debt of obedience we owe to God , especially , it concerning the crowne of glory , & the debt far lesse then might be exacted of vs ? What Art is there so meane , but it hath a Mystery in it , which is learned onely by practice therein ? And what worke is there worth a Christian endeuour , wherein there needes not great knowledge , for the right carriage thereof ? How diligent then should we be , least our good workes be miscarried ; some Rules are to be obserued concerning the obiect of our obedience , Gods commandement , seing it neuer bindes besides its owne equitie .

1. Euery particular Commandement binds besides or against the generall , it being indeede a secret Implication in the generall , vnlesse I command thee the contrary . Thus the Israelites might purloyne , and cheate the Egyptians , contrary to the Law , Thou shalt not steale ; and that man that refused to smite the Prophet , being cald thereto by a particular iniunction against the generall , was therefore slaine of a Lyon , 1 King . 22.35 .

2. Two duties neuer meete ; duties they may be distinctly considered , but as they concur , both calling for obseruance at the same instant , they are not duties , the one of them yeelds ; and the execution of the yeelding duties for the present , hath reason of an offence . The Leuite seing the wounded man , might haue beene at a greater stand , whether he was to abstaine a legall pollution , or shew mercy to his brother in misery ; and indeed his legall strictnesse , otherwise a dutie , here was a vice , so that , that Rule , which some Diuines haue , that Negatiues alwayes bind , intends not , that they are of an indispensable nature , but that euery particular instance of time , is to be obserued for their obedience , while and where they stand of force .

3. The more and the more weightie respects , sway our performance in a case of opposition : all the duties of the first Table take place of those in the second , prouided that there be an equall opposition ; and so also each Commandement preuailes before any that follow after it , in the same respects compared . Thus , Atheisme is the highest breach , and Idolatry greater then Murther ; and faith in the true God , to be performed before-obedience to our parents , or subiection to our Magistrates ; yea , the duties of each Commandement are to be scanned by this Rule : obedience to Magistrates , takes place of obedience to parents ; subiection to parents , swayes subiection to Maisters , all other things being equall .

4 Such Commandements as are of particular equitie , are dispensable by vs in a case of superiour equitie to that vpon which they were first grounded . The consecrate Bread must not be conuerted to any common vse , yet it selfe became in nature common bread for the sustenance of Dauids life . 1 Sam . 21.5 . a farre superior cause to any ceremonial equitie . Againe , the Gentiles might not obserue any Iewish Ceremonies , least hereby they should harden the Iewes in their worships , now antiquated ; yet if it may appeare that the Circumcision of Timothy , may be an occasion of the bringing in of many weake Iewes , that former bond ceases , Act. 16.3 . This he did as a Gentile , in that for a Iew to be Circumcised , was no yeeldance ; and those words , they all knew his father was a Greeke , demonstrate , he went in estimation of a Gentile , according to the Law of Nations , following his fathers right .

5. Whensoeuer the equitie of any Commandement ceases , the Law it selfe expires ; as , the Councell of Ierusalem forbid the Gentiles , the eating of blood , and things strangled , because of the cohabitation of the Iewes , who were to be forborne while the Temple stood , and vntill that generation were dead , which sometimes saw the Ceremonies of force ; for these had some occasion of stumbling at the Law of their annihillation , and so did beare the repute of weake brethren ; but when the perfect age was expired , and the equitie of that restraint ceasing , the Law it selfe perished with the vse , and therefore doth not bind vs Gentiles to the like obseruation , Act. 15.20.21 . And in this case there needs not , as in the former , any superior reason , the ground-worke and structure falling both together .

A third thing we are informed in from the bond of Conscience is , what a Labyrinth sin brings wicked men into , they are bound to beleeue euery title , and iot of the Word , euen those curses and censures , as make directly for their own condemnation , which yet if they deny to doe , this their refusall to credit the Lord , is damnable , had they no other sinnes . 2 Thes . 2.12 .

Likewise , in case of sinfull vowes , they incurre the high displeasure of God , by obseruing of their promises , and by breach of them they gore themselues vpon the Pikes of an accusing Conscience . Let others deeme what they please , concerning the content they finde in sinne ; we know it an euill and bitter thing , and will proue so to them , when the bottome of the bagge is shaken vp . But alas I charme a deafe Adder , they will not heare the newes of their owne misery . Ier . 4.19 .

The vses further that arise from Conscience bond , Exhort . are of exhortation :

1. Whatsoeuer we doe , let vs doe it in reference to God , seing he is the onely commander of our Consciences ; euen those Relatiue bonds we haue heard of , haue their dependance of the Lord , from whom they receiue their binding nature ; so then though we immediately obey man , and performe ciuill offices to them ; yet by doing it for Conscience of God , thereby our ciuill imployments become good workes , and we maintaine our walke with God , euen there , where he seemes farthest from his creature . What though our callings are diuerse from Religion , and we tyed to attendance on our callings ? Yet may we by this heauenly mindednesse , as freely conuerse with God , as if we attended daily about his immediate worship , in that we behold him in his workes , and doe all things in reference to him that is inuisible . Col. 3.23 .

2. It exhorts to encourage our hearts against the frownes of the world , that we incurre by the keeping of a good Conscience , seing we are not our owne masters herein , but are bound to doe what we doe , which is a sufficient plea , A seruant after the arresting of his Maisters debtor , pleades , he is a seruant , and must obey , and would haue beene as ready to haue brought an acquittance as an arrest , had he beene at his owne choyce ; who can be offended after such an Apologie ? Thus it fares with Christians , we are indebted to the Lord , for much more zeale then euer we can performe , and may not omit our strictnesse herein , vnlesse we meane to goe to hell for company . Is there not a Iudge , a Reward , and a day of Reckoning , wherein equitie onely will take place ? Why should we then giue way to such base feares , seeing we haue an euidence in the Conscience of our opposers themselues . Act. 4 16.

CHAPTER III . 1. Some haue attained quiet and inoffensiue Consciences . 2. The meanes whereby it is attained . 3. Of the created goodnesse of Conscience , in the state of mans integritie , and of the acquired goodnesse thereof , since the fall of man , being two-fold ; with the Vses thence arising .

THVS much concerning the facultie of Conscience ; which was the first thing proposed , from Paules inoffensiue Conscience ; the second point obseruable : is that ,

Some haue attained quiet and inoffensiue Consciences . Which Paul not onely here , but elsewhere obserues , 1 Cor . 4.4 . I know nothing by my selfe , yet am I not therby iustified ; which defence the insolency of his aduersaries occasions him to make , and that he saith is from the witnesse of his Conscience , wherewith he had a sweet peace , though with these his accusers , nothing but broyls : 1 Ioh . 3.21 . If our Consciences condemne vs not , then haue we confidence to God-ward . It seemes then that there are some , whose Consciences doe excuse them , ministring boldnes in the presence of God .

Some haue applyed the blood of Christ , which only can purge the Conscience from the impurity of dead workes , this is indeede that soueraigne bath , efficacious to wash the filthines of sinne , be it in graine , and of a crimson dye , which though it be precious , yet not so fare that none can attaine it : It is a fountaine not seared , but set open , not onely to the strong , but also weake Christian , euen to euery spirituall purchaser , Zach 13.1 .

Secondly , some haue the righteousnes of Christ imputed to them , whereby they are discharged of the debt of sinne : al handwritings of accusations being cancelled , they are esteemed , holy , and vnblameable in the sight of God , so that Conscience being the Lords Deputy , must needes haue its mouth stopped , the Lord himselfe hauing sealed vs an acquittance of the debt of sinne , and receiued vs into grace , Rom. 5.1 . When wee are iustified by Christ , peace with God followes as a necessary effect , and by consequence a freedome from further annoyance by his Bayleife errand Conscience .

3 Some by diligence in Christian watchfulnes , haue maintained their couenant with God , the staines of concupiscence are supprossed in them , that if Conscience were apt to picke quarrels , it should yet find no matter of iust exception , possible it is to walke blamelesly , and to be free from sinning in respect of desire , delight , & liking , whereto who euer can attaine , the Scripture is so plaine for comfort to such , that their Consciences can haue no face to intercept their peace . Thus Iob being conscious of his owne innocency , will not depart from so good a cause , notwithstanding all the sophistry of his three friendes , Iob . 27.5.6 .

4 Some are carefull to renue the tenure of their peace , and after their slips to flie to the court of Requests , where hauing sued out their peace , they possesse a sweete quiet in their hearts , so that though Conscience may admonish , and more gently smite , yet its terrors , and censure of condemnation is preuented ; meane while their soules feast in much inward assurance , and content , 1 Sam . 24.5 .

For the illustration of this goodnes of Conscience , it is requisite we consider first , the created goodnes it possessed in the state of Integritie . Secondly , it is acquired goodnes since the fall , wherein as in a glasse wee may see this goodnes in hand : Concerning the created goodnes , we haue the lesse to say , the state of our pure naturals , being sparingly handled in the Scripture , yet what wee may by good consequence deduct , is of speciall vse .

Conscience being the Lords Pilot , was the most eminent power in man , and therefore its priuiledges are most excellent of all the rest , as

1 Originall righteousnes , wherby it was free from all error , & impuritie ; now Conscience being depraued by sinne , cals euill good , and good euill , and is easily mistaken as other earthly Iudges , but then it being a direct rule , did iudge it selfe , and that which was crooked : when the Tempter came to entice Eue ; he first questions the equitie of Gods command , the very root of their obedience , whereto through the benefit of a good Conscience , shee makes a most holy answere : True it is , God hath forbidden vs the eating of this tree , whom willing to obey , we haue made our senses , as well as reason obseruant of the very place of situation , Gen. 3.3 . had her after carriage bene answerable , she had not so foulely fallne , nor we with her ,

2 It discerned the nature of each created good , which being created out of the masse , or preexistent matter , was made subiect to man , true it is that the nature of Angels , and the highest Heauens , being formed immediately of nothing , were not proposed to his disquisition , other things he knew distinctly , with their seuerall both natures , and causes : when the Lord brought the creatures before Adam to be named , he imposed names according to their natures , which God himselfe approutd , Gen. 2.19 . and wee see Eue when shee inclined to the Tempters motion , could discerne that the tree was desireable , a rare fruit , and like to make one wise , Gen. 2.15 .

3. It was the superiour faculty , to it , Will and Affections were voluntarily subiect , that order of working , which the most wise Potter had set in our fraile nature , was then preserued entire : Iudgement did first determine of the cause good , or euill , as it was presented to the mind of man by the outward senses , ( the soules puruoyers ) then Will and Affections chuse the obiect Good , determined so to be by the Iudgement , whereas now affections are vsually leaders , & conscience is borne down the streame of vnruly passions , but till man rebelled against his maker , there was no such vprore in his affections .

4 It , as a sweet Monitor , did freely excite vs vnto good duties , so that man needed not such spurres and motiues , as now proue all to little to enforce obedience , I read of one who setting himselfe to meditation , was some houres or euer hee could banish distractiue thoughts ; but in Adams hart there was no such distemper , when the Lord brought Eue to Adam , he needed not schoole with such like preface , I haue prepared an helpe fitt for thee , take her and vse her as thy selfe ; for hee had a liuely conscience in his bosome , that had informed him of these things aforehand , whereupon hee concludes who shee was , and why created , Gen. 2.23 .

5 It was mans Iudge , readily disposed to execute all the offices of a Iudge , when soeuer occasion was offered ; the office of a Iudge , we see , is to approue for well doing , Rom. 13.3.4 . as well as to terrifie for euill , and what though conscience did not accuse at all in the state of Innocency , was it for that it could not ? nay rather for that there was no cause , man being innocent to God-ward : but what did it when man had strayed from the rule of obedience ? what was it that told man that hee was naked ? or what driue him to the thickets to hide himselfe , if not the terrors of an accusing Conscience ?

6 It did familiarly conuerse with God , without feare or amazednes , as two friendes walke and talke together : strange it was that the splendor of Gods Maiestie , did not so dazell the eyes of Reason , that such heauenly extasies , should depriue him of all sense ; seing we reade , that Manoah and his wife , beholding but an Angel , Iudg . 13.13 . forthwith concluded , they should die ; such was the Maiestie of his person . The like distraction we reade of , at the Promulgation of the Law , the people hearing the terrible thunder , were so confounded , that Moses must be their Agent , and is therefore addressed by them to the Lord ; yet here man conuersed with his God , without any such distempers : sinne was the cause to vs , both of feare and shame .

The vses arising from the created goodnesse of the Conscience , are onely for our Information :

1. Of the Excellent estate wherein we were first created , hauing not onely many precious faculties , but also rectitude and order : Order , whereby each power was subordinate to other , and all subseruient to the good of the whole . Rectitude , whereby each of them did execute its proper office righteously , without distemper . The Conscience was then free from error , scruple , benummednes , and outrage ; the will voyd of that violence , peruersenesse , and rebellion , which now assailes it ; the affections and appetites freed from sensualitie , inconstancy , and excesse . Nothing could be desired , to make man more perfect then he was : This haue I found , sayth the Wise-man , God made man righteous , but we haue sought out many inuentions . Eccl. 7. verse last .

2. It informes vs also , what a filthy foyling thing sinne is , defiling the whole nature of man ; the Mind and Conscience haue had a deepe share in this contagion : there is neither person , nor place , ( the holy Angels , and their mansions excepted ) but haue felt to their smart , the truth of this Conclusion . The spirit of God seemes straitned , how to find out fit tearmes to discipher this contagion , calling it filthy ragges . Isa . 64.6 . The scumme of a pot , Ezek . 24.6 . The blood of natiuitie . Ezek . 16.6 . Dogs vomit , 2 Pet . 2. last . Rottennosse , Eph 4.22.29 . And vncleanenesse , Zach. 13.1 . Our fathers haue eaten sowre grapes , and our teeth are set on edge . The same diuine justice , that propagated Gehezies Leprosie to his posteritie , hath also brought such a curse on naturall generatio , that as soone as he is a person , he becomes most filthy and abhominable in Gods sight .

3. It informes vs of the happinesse wee shall enioy , when Gods image shall be compleate in vs , and we partakers of the immediate vision of God . Adam in the state of Innocency , had but the grace of Creation , yet we heare of the excellency of one facultie onely , whereby he was enabled fearelesly to conuerse with God . What thinke wee will be our blessednesse , when to this created perfection , and that in equall degree , there shall be added the grace of Redemption ; our nature assumed vnto God , and we more nearely vnited then Adam euer was , or could be . This I speake , not to vilifie the happinesse of that earthly Paradise , wherein was sealed eternall happinesse , vpon condition of obedience . The tree of life , was so called , either for some naturall vertue it had to bestow life , or else as a signe and Sacrament thereof . 1. If as hauing a naturall vigor , to viuifie and quicken , it had beene God , seing nothing but God hath naturally power of life and death . 2. God needed not haue breathed into man that breath of life , but onely haue put one of those Apples into his mouth . 3. It was so a tree of life , as the forbidden fruit grew on the tree of knowledge ; but it was not naturally , a fruit bestowing knowledge notionall , and by the causes , but onely by accident ; man by experience finding the good of obedience , and euill of disobedience : it remaines then that it was a tree of life by diuine dispensation ; a cause by councell , not nature , and therefore must seale spirituall grace , euen all the benefits of the Couenant , I will be thy God , and thou shalt be my people . Man had happinesse sealed then : but in the state of glory , all these Sacraments , which are but supplements of humane infirmitie , shall expire in immediate vision of God in Christ . 1 Cor . 2.9 .

Hitherto of the created goodnesse of the Conscience . The acquired goodnesse , in respect of the degrees , is distinguished into 1. Inchoate , and 2. consummate ; the one we inioy here in the way , the other in our Country ; when mortalitie shall be swallowed vp of victory . Concerning the goodnesse Inchoate , being our speciall subiect , we are to obserue fiue things .

1. The meanes . 2. Properties . 3. Difference . 4. Effects . 5. The Rules of preseruation .

1. The meanes are two fold . Meanes .

1. Adiutory , preparing , and helping forward this puritie .

Or 2. Effectuall , which strike the stroake , and indeede stampe the impression of grace vpon it .

The Adiutory meanes are these : Helping .

1. Education , is a speciall helpe , not onely to procure common ciuilitie , but much furthers the happinesse of this , and hopes of a better life ; which hath moued some to say , that Education differences man from man , as much as Reason distinguishes him from a bruite beast . Now this Education of youth , hath three members .

1. Common restraint of youth from following their swing in youthfull lustes , in their Ales , greenes , and May-games , wherein , besides the dishonor to God , and wound of Conscience , they oft with Dinah , blemish their names , with no lesse then the losse of their honestie ; is there not a bundle of folly in the heart of youth , which by seasonable Restraint must be suppressed ? What got Dauid , by his cockering of his Adonijah , were not his life , and kingdome in hazard by his insolency ? But especially his white sonne Absolon , so faire a youth , the cold winde might not blow vpon him . But what thanke he had returned , let his monstrous crueltie , against a more then tender Father witnesse . To say nothing of Elies sonnes . Gods dishonor by them , or their Fathers smart for conniuence ; Experience at home will witnes , that youth neglected , will abound in vnbridled lusts , Pro . 29.15 . and not onely proue the bane of Families , but cursed Incendiaries , to the fayrest state . 2 Tim . 2.22 .

2. Instruction in the knowledge of Arts , both Liberall and Mechanicall ; by the one , the judgement is informed in what is mainely good , or euill ; by the other , the person is exercised in some wholesome labour , seruing the common good . Hence arises that commendable practise of Instructors of youth , to teach them such Authors , as direct them both in the knowledge of tongues , and Arts ; as also to furnish them with such morall obseruations , as may further the ordering of their whole liues . In the Precepts of which nature , some of the Philosophers haue excelled , as Plato , Seneca , Cicero ; of whom , one saith , they haue more fully directed vnto ciuilitie and justice , then all the large Volumes of the Schoole Diuines , compared together , who indeed conuert all Diuinitie into questions ; Pro . 22.6 . quirkes rather , tying hard knotts , that they may haue the glory of vnknitting them againe : meane while , the Practicall part is neglected .

3. Catechizing in the Principles of Religion . Truth it is , we cannot conuert the heart , nor put new qualities into men ; yet may we drop some knowledge into their mindes , whereby they may get Conscience of good and euill , or else be left more in excusable . The Hebrewes , after long profession , were so ignorant of the Word , and through neglect of this dutie so vnfit , that the Apostle could not impart to them some things , Heb . 5.11 that might haue been very comfortable , had they bin capable of them ; yea , whereas yet they were but babes , they might haue beene strong men , hauing their senses ( or Conscience ) exercised to discerne good and euill .

2. Afflictions are of speciall vse , to forward this purity in the heart of man , for by sense of smart , the sensuall part is tamed , and now made pliable to the regenerate . In prosperitie , the spirits are so pampered , that they mind no further felicitie , and are aduerse to the very motions of heauenly things , but when they are crosse whetted , & their edge taken off by some affliction , they grow tractable to prayer , hearing , and other Christian duties ; which causes the Prophet to affirme of these men , though in the land of vprightnesse , they will sinne against God , yet when they are vnder the rod , they will powre out a prayer to God . Isa . 26.10.15 . Our owne experience may witnesse , the rod and correction , giue wisedome , sith few are brought to a thorow rellish of Religion , till troubles haue taught them a more narrow examination , and a deeper degree of mortification . Hence a voice is ascribed to the Rod , Heare the rod , and who hath sent it . Mich . 6.9 . Hence Correction is called Instruction , which yet is but the effect of it , and that passiuely , as dead pillars doe liuing passengers . Ier . 31.18.19 .

3. Those notions of nature , which are left in vs , doe further our vnderstanding of diuine mysteries ; Diuinitie being not contrary , onely diuerse , & transcendent to reason . Hence we see men of education , or learning , as in Citties , are more tractable to the embracement of the truth , then others that follow a priuate and Rusticke life . Some thing there is in our diuine nature , that may be called light ( if the light that is in you be darkenesse ) which when it meetes with the grace of sanctification , is very vsefull to our Christian perfection . Mans corrupt will being ( not like a blocke , or stone rather ) as a wilde Horse , turned from God the Rider , which being ouer-awed , becomes as seruiceable , as euer it was before opposite to God . Rom. 2.27 .

4. The last helpe is , those common and repressing graces , which God vouchsafeth to his very enemies , such as conuiction of judgement , temporary faith , gifts of prayer , and profession . In respect whereof , Saul is sayd to haue a new heart giuen him , a change there was indeed from that that was before , not to that he should be . Hence it is , that these whited Sepulchers , cannot in outward view , be distinguished from the Lords Iesurun , and vpright hearted Christians , so neare doth semblance represent substance , and so farre doth hypocrisie ( sincerities Ape ) proceed in the way of Religion , that a man would thinke , they had gotten the true stampe of pietie indeed , yet these graces do serue to inlighten the mind , though the heart be yet contained . Psal . 68.18 . Gifts of grace are bestowed on the Rebellious , that God might dwell on earth , in his Religion , and worshippers .

Now concerning the Meanes effectuall , whereby this goodnesse is conuayed to the soules of men ; they are ,

1. Externall , incurring the senses ;

Or 2. Effectuall . Internall , speaking to the Conscience .

For the outward Meanes , they are either ,

1. The Word of God , which is the Rule of renued Conscience , being the Oracles of God , and the Conduit pipe of grace and saluation ; hereby the minde is furnished with store of Principles , the will made flexible to good , and affections moderated by right reason . Ioh . 17.17 . Sanctifie them through thy Word ; thy Word is truth : by this onely the Lord speakes to the Conscience . When Elijah was in the Caue , the Lord passing by him , 1 King 19.11.12 . was not in the Thunder , nor lightning , but in the still soft voyce ; to shew , that he had sanctified a voyce to be the ordinary meane of comming to his creature , mastering the strong holds of sin , & principalities of hel in vs : this , is that Balme of Gilead , sufficient to refresh the wearied soule . The neglect of this , is the ground of error , both in faith & manners . The acquaintance hereof , is the onely way to lasting peace , both with God and our owne hearts .

2. The Sacraments of the Lords Institution , which being visible words , doe represent to our senses , the vnutterable mystery of our saluation ; by which Christ is said to be Crucified before the Galatians , his violent death being set forth thereby , as familiarly , as if they had beene eye witnesses of his extreame passion ; yea , Sacraments haue also a cleansing power , to purge vs of the filth of sinne , not the Sacramentall thing , or bare Ceremony , but the spirituall vse , applying the inuisible grace , Christs death , and bloudshed , to the killing of corruption . Our Apostle instructing Titus in the meanes of saluation , Tit . 3.5 . amongst others , mentions Baptisme , calling it the washing of Regeneration , for that it both resembles , and seales the same vnto vs. The like is the efficacy of the Lords Supper , confirming to , and bestowing on vs the benefits of our redemption ; Christ himselfe being truely exhibited to the worthy Receiuer . 1 Cor . 10.16 .

For the effectuall inward Meanes ; they are ,

1. The bloud of Christ , which is the onely salue to the Conscience , burthened with the filth and guilt of sinne , all other Plaisters doe but daube with vntempered morter , all other medicines are but as cold water to an aguish stomacke , making the wound greater . To this purpose it s recorded in a French Comedy , whose subiect is Conscience , that amongst other Actors , there comes vpon the stage one acting the part of an accusing , and troubled Conscience , who runnes vp and downe , chafing and bellowing like a wild Bull in a Net , at length falles into the company of swaggerers , and playes the Ruffian , swearing , and swilling with the thickest of them , whereat at Conscience was more enraged , new occasions of vexation being added , then he runs to the Dice and Tables , but could not stay the game out : so furious was he , then gets him into his countinghouse , amongst his bils and bonds : yet there he found no ease , till his friends send him to buy a pardon , which hanging about his necke , he comes dancing on the stage , but this Ioy was soone cooled : at last he goes to Christ by humble confession , and prayer , and there his former disquiet was so calmed , that he was as meeke as a Lambe . Thus if we goe to the Iles of Chittim , we may find witnesses enough of this truth ; persons of this qualitie , are least sensible of Consciences working in them , yet you see they grant , that nothing can salue the troubled soule , but the bloud of Christ ; whose euidence , though not diuine , yet may strike through the sides of vnconscionable men , one of their owne commending the bloud of Christ , whose application they vtterly reiect ; and yet it is not contrary to the Word , acknowledging no other Hyssop , but the bloud of the Immaculate Lambe of God . Heb . 4.14 .

2. The spirit of Christ , who for the vnspeakeable solace , he ministers to the troubled soule , it is witnessed to be that Comforter , whose still voyce to our Consciences , assuring the debt of sin to be discharged , and our personall acquittance with God : whence arises such vnspeakeable Ioy , and peace in the heart of a Christian , that his soule feasts in midst of feares . Besides , Gods spirit is the next and immediate applier of the promises of mercy , without which worke we could neuer taste the sweetnesse of those blessings , which Christ hath purchased for vs : the troubled heart writes bitter things against against it selfe , till the Comforter apply mercy , yea t is the spirits oyntment , whereby such excellent graces , are wrought in vs , wherby we are taught all things necessary to saluation , which abiding in vs , we are vpheld in the truth : this is that good Samaritane , whose wine and oyle doth supple the wounded soule of a Christian . 2 Ioh . 2.27 .

For vse , these meanes of puritie serue to teach vs ,

1 Parents , Instr. and Tutors of youth to vse al diligence in their Education , seeing it is so helpefull to the purchase of a good Conscience : where the Plague hath infected an house , how carefull are men to remoue the visited persons into the Pesthouse ; when yet the plague of Sinne is running on our Children , and Seruants , and yet they carelesse of their cure , when yet the infection is more dangerous then any disease , as grosse neglect we finde for Arts , as Manners : where is that Parent that esteemes learning , and humanity , or that Master , who makes conscience of Catechizing his family in the Principles of Religion : so they doe our busines , and our affaires prosper in their hands , all is well ; alas doth not the beast the same , in lieu wherof thou bestowest on him meate , drinke and lodging I Knowest thou the price of an immortall soule ? and yet sufferest it to perish for want of instruction , little pitchers haue eares , and thy Child may get that infection of thy rude , and profane seruants , which neither thou , nor Gods minister shall euer bee able to weede out againe , Deut. 6.7 .

2 This teaches vs to reuerence Gods ordinances , Instr. his word and Sacraments , these Riuers of the Sanctuary , whose streames doe glad the citty of God ; vsefull they are to transforme vs into the Image of God , to turne our nature vpside downe , while our common Protestant vses Religion as a matter of pollicy , as an inuention to keepe men within compasse of Ciuilitie : the word of Gods grace is disgraced , his Sacraments prophaned , and Gods reuealed will ( as the Papists speake ) is made Inky diuinity , and a Nose of wax , bending which way the wheele of our priuate wils doe moue . This slighting Gods ordinances , this superficiall worship is the maine barre to the happinesse of many thousands , God is neere in their mouthes , but farre from their Reines , and their hearts sealed , that seeing they see and cannot conceiue : Consider we 1. a Sauiour is vouchsafed Man , a benefit denyed Angels partakers in the same transgression , and more immediate attendants on Gods glory , and shall wee neglect so great saluation , so free , so precious , so dearely purchased for vs , Heb . 2.1.2 .

2. Christ the Mediator hath dished , and dressed saluation for vs , which we must apply to our owne Palate , or stomacke , or it will sted vs no more then meate in the Cookes shop will feede the hungry passenger : the donation of a Mediator , required no disposition in vs , to further the same ; but the application requires our industry , or wee despise the grace of God .

3 There is no indifferency in matter of holinesse : all are either friendes or foes , all doe either gather , or scatter saluation , while wee withdraw our hearts from duties of Religion , wee destroy their vse , and our selues besides .

3 The third duty wee are taught hereby , Instr. is to be mindfull of the purchase of knowledge in Diuinitie , true it is diuine speculation is no indiuiduall mate of saluation , an Ahitophell may haue it , in whose heart yet seuen abhominations doe lodge : yet is it of speciall vse for the attainement of a good conscience , which can neuer determine the Law cases of life and death without principles :

But thou wilt say vnlesse it be sanctified , it may aggrauate my condemnation .

True , but for the same cause thou mightest forbeare eating thy dinner , seeing vnlesse it be digested , it may proue poyson to thee : Besides , is not Sanctification gotten by the same meanes that Illumination is ? Is not the word of truth the Conduit of both ? O then vse faithfully the meanes , and trust the Lord for the issue ! by knowledge , thou mayest be blessed , without it , miserable , Iohn 17.3 .

4. These meanes teach vs further , Instr. to make much of the least beginnings of grace , euen those which Diuines commonly call repressing , since they prepare the heart to conuersion , and may in some sense be called the Inchoation thereof , seeing temporary and liuing faith , differ not in forme , but degrees of perfection , there is a faith in the true Conuert , of no better perfection , then that in the Temporary , though he stay not there , as the other ( being an vnwise son ) doth : There are certaine abilities we haue , and may performe without speciall grace , in the imployment , whereof we are to expect the effectuall worke of the Spirit , Acts 17.11.12 . the Bereans brought their bodies to the Assembly , tooke the heades of Pauls sermon very truely , repeated and examined the notes they had taken , and yet were vnconuerted , it being sayd , therefore many of them beleeued : now if any of vs doe hide the like Talent , we are not allowed to expect the spirit of Sanctification .

5 Lastly , let this teach vs to be importunate with the Lord in prayer , for the effectual worke of the Spirit , without which neither afflictions , nor any the ordinances of God can ought auaile vs , while wee rush into Gods worshippe without the Lords leaue : we come like fooles to the market to gaze , & returne as barren as we came : Prayer is a duty of that nature , which neither the immutabilitie of Gods Decree , Dan. 9.1.2 . nor the certaintie of the promises , Eze . 36.37 . no , nor the efficacy of Christs death dispense withall ; who taught his Disciples to pray dayly , notwithstanding their interest into his loue : be not wee therefore vnmindful hereof , seeing the spirit of God vttereth strong cryes to the Father in vs , Rom. 8.26 .

The second thing for the illustration of this acquired goodnesse of the Conscience , is the properties .

1. It is sound and sincere , Properties . for puritie and likenesse to God , there is no creature vnder the Sunne can match it . Others end may be to seeme , and be esteemed something , but its end is to be euer the same ; it cannot dally , nor shuffle , to paint vice with vertues colours , nor will it dispense with any vngodlinesse , if it must needs be , that sinne will dwell in the heart of man , it shall haue no allowance from it , yea , and where it hath auidence , it maketh sinne aboue measure sinnefull , who euer deales with it , shall haue plaine dealing , the word of a good Conscience , is as good as a thousand bonds : weake it may be , and want degrees of perfection , but for purity it dares appeale to God himselfe , Try me and proue me O God , whether there be any iniquitie in me , sinne there may be , vnconscionablenesse neuer . 2 Tim . 1.3 .

2. It is precise and strict ; what it knowes to be a dutie , a good Conscience will not omit , come what will on it , life or death : also , what euer it sees to be a sin , it will not meddle therewith , for all the rackes and tortures , that Dionyfius , Phalaris , or the Pope himselfe can inuent , let the furnace be seauen times hotter , yet its zeale is neuer the cooler . Suppose the enemies of the truth stand vnder the window , with a purpose to ensnare both libertie , and life it selfe , yet will not it forbeare to open the Casement towardes the Temple , seeing it represented the humanitie of Christ , wherein the God-head dwelt bodily , and therefore was a necessary dependance of prayer in faith ; nothing in this earth doth so gall it , as that it is held with the cordes of a sensuall Rom. 7.23 . heart , the bondage of corruption , that it cannot doe the will of God so freely , & so fully it faine would , were it eased of this rub ; company or not company , friends or no friends , it resolues to proceede in a good cause , though all men condemne the same . Ios . 24.15 .

3. It is watchfull both for good , and against euill , readie to apprehend all opportunities of furthering its saluation . It will assemble at Wisedomes posts , with the first , the zeale of the Lord hath so leauened it , eaten it vp rather , that it runs & hastens to keepe the Commandements of the Lords ; and for euill its Argus eyed , euer prying into the faculties , senses , and members , to espie what secret disorders arise therein , when the senses are asleepe , and the members at rest , it is as wakefull as at noone day : hence it is , that we know our dreames , Conscience discourses from what it finds in the memory , and in case any secret vncleanenes steale vpon the phantasie , man shall heare of it when he wakes ; so that , that description which the spirit of God giues of the Ministers of the Churches , that they were full of eyes before and behinde . Reu . 5.6 . may as truely be applyed to a good Conscience , it being as quickesighted in all the causes it hath to deale in : as in Ioseph , his Mistresse was no more readie to vse her opportunitie , but his Conscience as readie to espie and reiect her immodest suite . Gen. 39.10 .

4. Good Conscience is stirring , and liuely , laying the filthinesse of sinne in the dish of the sinner ; sin is sweet to the heart of man , but it will make it , but a bitter-sweet ; there is such a deformitie befallen mans nature , that he is now brought vnder a necessitie of sinning , yet herein shines the great goodnesse of the Lord , that he hath set a light in mans heart , to discouer to himselfe his fals , and also to preuent his setling on the lees of iniquitie , that he wallow not , or tumble himselfe in the puddle of sin ; when the heate of lust is ouer-blowne , Conscience takes the sinner aside , and schools him for his folly , setting before the vglinesse of sinne , Gods iustice , the price of Redemption , and raritie of sound Repentance . Psal . 116.11 .

5. Good Conscience is growing , and bending after perfection , being not content with the forme , it followes hard on to attaine the power of godlinesse ; the more means it hath of knowledg , the more principles it gets , the more light , the more tendernesse , watchfulnesse , and life . It s none of those , who pride themselues in their owne parts , that it hath , is nothing in its opinion ; so large is the desire of more . Much lesse is it of their number , that are at a stand , going round in a race , like the milhorse ; whence it is that Pouertie of spirit is a note of truth in spirituall graces . Psal . 119.32 . When Dauid is set at libertie , he will run the way of Gods Commandements ; wheras now it finds much coldnes and benummednes in Gods seruice , when once it shall be enlarged , it intends to better his former zeale . Paul also is so ambitious of perfection , he forgets all his former performances , pressing still forward after a greater degree of holines , Phil . 3.14 .

6. Good Conscience is tender , and passible , euery vnkindnesse offered , will wound it deepely ; we say the eye is a tender thing , and easily hurt , but the Conscience much more , and therfore it must be tenderly dealt with , or else it may be sooner broken then healed , yea , so tender that a good heart is more apt a thousand times to offend in scruple , in binding it selfe with lawes of its owne inuention , then in libertie of sinne , whereof the tempter is well aware , and therefore takes occasion to driue some to seperation , others to grosser impieties . Thus it was with Timothy , who dwelling with the dissolute Ephesians ( who were so debosht , that hauing but one Hermod●rus of ciuill carriage , they banished him their Cittie , vnwilling that any should excel amongst them ) would represse their brutishnes by his spare dyet , so that no wine , water onely will downe with him , till he had almost ouerthrowne his health , and needs an Apostolicke admonition herein , 1 Tim . 5.23 .

7 Lastly , good Conscience is victorious , nothing can blunt the edge of its Reproofes , violent affections may fill the heart with such a noyse , that its alarums , though neuer so loud , cannot be heard , ( like those that dwell at the fall of Nilus , in whose eares we must shout , or they cannot heare ) yet doth it not desist smiting , nor yet by silence giue an allowance , where it sees iust cause of distast . Remarkeable is Conscience courage herein , in that like Hydras head , it gathers strength and courage afresh , by euery wound it hath . When vnbridled lusts doe sway , and its wholesome counsell is drowned in deepe securitie , it layes about it more furious then euer , and neuer giues vs rest , vntill it haue driuen vs to confesse , that vnto all our sinnes we added this one . Dauid about the space of a yeare , was in a spirituall slumber , neglecting Conscience voyce in him . But what did it all this while ? Was it asleepe ? No , it gaue him no rest in his bones , it was like a disease , or rottennesse in him , and driues him to Confession in spight of his face . Psal . 32.3.4.5 .

These properties of a good Conscience , are of vse to Informe vs of , 1. The qualitie of a single hearted Christian , Infor . he is best within , with whom it is as with Christ in the dayes of his humiliation , without forme , and not to be desired of the sonnes of men ; so Christians are counted the basest & most abiect men in the world , when yet the spirit of God saith , the righteous is more excellent then his neighbour ; wherein it is with these pur - blind Censurers , as with the naturall eye , to the sight whereof , there is requisite both a visible obiect , and a cleare middle , without which the sense is deceiued ; a man beholds a staffe , part through the cleare middle of the ayre , and part through the darke middle of the water , and so deemes it to be crooked , when it is neuer so straight ; so these beholding a Christian life , through the darke middle of preiudice , iudge there is no worth therein . Why man ? The choycest part of Religion is inuisible , the sweet communion of the spirit , the life of faith , and ioy of assurance , are nothing worth in these mens eyes , yet all wisedomes purchasers know the worth of the Pearle , and that the Spouse of Christ is all glorious within , Psal . 49.13 .

2. Infor . These so excellent properties of the Saints , informe vs further , that there is more reason for precisenesse to the Saints , then the men of the world , seeing they haue the Image of God impressed vpon them , whereas others haue nothing to loose , as yet wallowing in the bloud of their naturall vncleanenesse ; but such as haue their Coffers filled with treasure , had need of bolts , and barres , and gunnes , and all little enough , temptation can do wicked men little harme , who haue sold themselues to worke wickednesse in the sight of God ; but such , whose harts are fraught with grace , and carry about with them the Image of God , must keepe a narrow watch , pray instantly , earnestly , and be frequent in the dutie of examination , or else they may soone split themselues vpon the rockes of temptation . The Apostle wishing perfection of peace , to the beleeuing Thessalonians , addes this Clause , by all meanes , so that the peace of a good Conscience , is attaineable onely by Industry in all the wels of saluation . 2 Thess. 3.16 .

3 Lastly , Infor . these properties demonstrate what tender respect there should be had to tender Consciences , both by Magistrats and Ministers , the one in handling of the word , must not offer violence to the Law , nor peruert the entire meaning , to make sad the hearts of the righteous , but as the nurse doth beare with the frowardnes of the Infant , and Christ tender his babes , so must we nourish the least beginning , and beware least by ouer-much seueritie , we quench the smoaking flax , or breake the bruised reede : The other in weilding the sword of authoritie , must consider that lawes are made in most generall termes , and strictest manner , that they might haue weight in them , to inflict condigne punishment on the greatest offences , and therefore if extreame rigor , were exercised indifferently vpon all ; this extreame right , is extreame iniustice : besides , of offenders , some transgresse out of a dissolute disposition , and are of an incorrigible nature , others out of error , weakenes , or scruple of Conscience , towards both which , they which vse equall lenity , or rigor , doe offend that worthy Maxime , his Maiesty hath in his Kingly Gift , Reason is the soule of the Law : the want of this consideration hath grieued the heart of many , and hardened some , which though it haue satisfied the priuate humors of others , yet hath brought ioy to the enemies , and losse to the spouse of Christ : Gal. 6.1.2 .

The third thing premised , is the difference twixt the naturall goodnesse of the Conscience , and the acquired goodnesse in the Regenerate , Differ . both cause a conflict in the heart , both set a broad side against sinne : One by the light of nature could say , I see the better , and chose the worse : which seemes of neare affinitie to the voyce of renued Conscience , in the patterne of our Apostle , the good that I would doe , I doe not ; but the euill that I would not , that doe I ; yet there is euident difference , as vpon tryall will appeare , in the 1. Parties . 2. Obiects . 3. Causes . 4. Weapons . 5. Issue .

1. The Parties , in the naturall conflict that are combatants in this Ciuill warre , are the superior , and inferior parts of the soule ; on the one side the Mind and Conscience dislike the practise of euill : on the other side , the Will and Affections are tooth and nayle for it , so that here the contention is twixt different faculties ; the Conscience as a churlish master , holdes a cudgell ouer vnruly affections , and the lustfull heart of man crouches and dares not touch the sweete of sinne , for feare of a rap , when as yet the appetite is still as greedie as euer , 2. Kin . 8.13 . Hazaell , while Conscience did dominere in him , seemes to wonder at the presage of his monstrous cruelty , but when lust had wrung the cudgell out of his hand , he presently goes home and strangles his master , and fulfils the same crueltie foretold .

But in the spirituall conflict it is otherwise , the very same faculties are opposed , each being partly renewed , and partly vnmortified ; Conscience partly demurres , partly approues , Will partly wils that is good , & partly nils it ; Affections doe in part embrace , and in part retire from the same obiect ; man consisting of two contrarie natures , and euery part hauing a relish of both , neither corruption nor grace , doth freely chuse what it affects , but is resisted by the aduers part , Gal. 5.17 . Wherein a Christian resembles a sicke person , who partly through Physitians perswasion wils such a receipt , and partly nils it , for that his stomack being squeamish , distastes such slibber sauces , Cant . 6.13 . Nothing is to be seene in the Shunamite , but the appearance of two armies , maintaining ciuil broyles within her .

2 There is difference in the obiects about which they doe contend , the naturall Conscience onely struggles with crimes of a grosser nature , such as are direct breaches of the second Table , which the notions of nature see to be both euill and infamous , Acts 28.4 . The Pagans themselues , discerne murther to be a sinne , and iudge it worthy to be prosecuted by some immediate vengeance from God , but for Atheisme , and plurality of Gods , they make no bones , they were as ready to call Paul a God , as a murtherer ; these are like a man going forth in the breake of the day , who can discerne nothing but great obiects , trees and houses ; lesser things are hidden from his sight .

But the obiect of the renued conflict is all sinne , as well lesser as greater , seing all hath that in it , that giues being to sin , which is the forme , a transgression of the Law of God : So then be it but the first motion of sin , it knowes it proceedes from the spawne of naturall Concupiscence , and therefore is at daggers drawing with it in the very entrance , Rom. 7.7.9 . When Paul had learned that the first motions of sinne were sinne , his Conscience forth with reuiued sinne in sense , and appearance , and hee died in pride and selfe-iustice , this I may fitly compare to a prospectiue glasse , by which a man may discerne distinctly a small thing a farre of , as well as a great , euen so renued Conscience makes the least sinne perspicuous .

3 There is difference in the motiues , and occasions which breede this debate in the heart of man : Naturall Conscience stirs against sinne for the shame of the world , danger , and losse , or at the least the terrors of hell : it likes the pleasure of sinne well enough , but because it hath a filthie traine , and stinges mortally after a momentary pleasure , therefore Conscience wil not giue way to it ; this motiue , one of Natures schollers could obserue , euill men forbeare to sinne for feare of paine , good men for loue of vertue , but will you heare a notable Churle in his owne language , Luke 18.5 . Though I feare not God , nor reuerence man , yet because this woman keepes such a bauling , I will right her : honor , or pleasure , or profit , or ease are the motiues , a naturall man vses .

But the motiues prouoking renued Conscience to storme at sinne , are of an higher straine , as the displeasure of God , scandall of Religion , loue of Christ , and the comfort of the spirit : how shall I doe this euill and sinne against God , saith Ioseph : God forbid that I should sinne against God , in ceasing to pray for you : if I should say thus , I should sinne against the generation of thy Children , Psal . 73.15 . Wee are dead to sinne , no more to liue the life of sinne , Rom. 6.2 . As for shame and losse it sayes , let it smart hardly , if it will needes be medling ; breifly , the loue of Christ constraines the one , the feare of hell the other .

4 They differ in the weapons of their warfare with sinne , the one vses carnall , the other spirituall engines : The Naturall Conscience to suppresse lust , proposes others smart for the like cause , Had Zimri peace that slue his master ; such and such by Ryot haue decayed their estates , blemished their names , and impaired their strength : others by Idlenesse haue brought their families to beggery , and themselues knocked their heads at Tyburne : or else it proposes our owne experience ; what shame , and trouble wee haue come to by such like prankes : or lastly , from the impossibility of the fact , Actes 5.39 . Theudas smarted for such a practise , Let them alone , least happily yee bee found fighters against God , besides his curse , you will for euer purchase disgrace to your selues , being vtterly vnable to preuaile .

But it is not so with Renued Conscience , it to these adds weapons of a more keene , and cutting nature , as when the heat of lust is most strong , it sends the Christian to God by prayer , and so disgracing and abhorring sin in it selfe , fetches strength from heauen to subdue it , also it applies the death of Christ , the onely medicine to heale our defiled nature ; also it sets a watch ouer the heart , and life ; or else lastly , vrges the couenant wee haue made with God ; I haue washed my garments , how shall I defile them ? Am not I one of the Lords Nazarites ? and shall I drinke the wine of vanitie ? These salues do not onely launce ( as the other ) the boyle of sinne , but also draw out the festred corruption , I and heale too . Thus Paul runs to prayer , 2 Cor . 12.8 . Thus Dauid to Confession , 2 Sam . 24.10 .

5. They differ , lastly , in the issue of their contention , different in both , the naturall Conscience after it sees its labour is in vaine , either wholly desistes smiting , or else doth it so coldly , and heartlesly , that as good not at all ; and in tract of time , through custome of sinning its seared and hardened , and becomes as dissolute as will and affections : presse hard vpon it in temptation , and any ●dle shift will serue the turne ; As the examples of the Saints in Scripture , Company of others , and those learned , ●●r possibilitie of Repentance for i● these & worse stuffe will stoppe its mouth . 2 Sam . 24.3.4 . Ioab at the first seemes to haue some nonestie , and dislikes Dauids proiect for the numbering of the people , smelling it to sauor of pride , but yet the Kings Commandement preuailed against him , and the Captaines of the hoast . Thus also Pilate , Ioh . 19.4.13 at first , I find nothing in this man worthy of death , but after the cryes of the high Priests preuailed , more then of his Conscience . But Renued Conscience alwayes triumphs , and leads captiuitie captiue , the more dangerous its wounds , the more furiously it fights , and what though the person be often foyled , say Conscience what it will , yet t is with mans heart herein , as with a rauished woman , the renued mind striues , and struggles , and cryes for helpe , and neuer yeelds consent , and after , hath better opportunitie to worke kindly sorrow , then euer it had ; as it falles out with Duellers , he that falles vnder , hath the greater aduantage ; so in Conscience foyles : Iob . 42.5.6 . A great while he challenges God to come and reason with him , but when he saw Gods terror , and Maiestie , O I abhorre myselfe in dust and ashes . What euer be the passages of sin otherwise in a Christian , yet thus far euer Conscience preuailes , to make man abominable in his owne eyes .

These differences of the Conflict in mans heart : serue ,

1. To Informe vs , how to determine of the righteousnesse of the Gentiles , Infor . who for justice were exceeding strict : some for their Countryes weale , haue voluntarily exposed themselues to the greatest dangers , and deaths ; one ( whose sonne was dismissed with the rest of the band , and yet staying in the hoast out of a desire of fight ) writes to the Captaine , to giue him his oath a new , for that he might not lawfully beare armes against the aduersary , his former oath being frustrate by his dismission . Another prescribing capitall Lawes , for the punishment of such , as should recall certaine Rebelles , and troublers of the State , lately banished , was brought to sit vpon life and death , on two of his owne sonnes , who finding them guiltie , was so impartiall , that amongst others , he adiudged them to death . Another for the keeping of his oath , returned voluntarily to a most bitter death : with many such like examples . Yet all this perfection of theirs , was done by the instigation of a mere naturall Conscience , without any speciall grace from God : and therefore their seemely vertues , are called beautifull , or painted sinnes ; in that their persons were not in Christ , their workes not done in reference to the Commandement , nor yet was Gods glory once thought of by them , an end far transcending their naturall reach ; Without me ( sayth the Lord ) yee can doe nothing . Ioh . 15.5 .

2. This perfection of naturall Conscience , Rep. may shame the profanenesse of these times . Hath a naturall Conscience so much abilitie , as to resist grosse sinne in the life , and to adorne and beautifie mans carriage , with many such seemly behauiours , as come very neare the nature of sauing grace indeed ? Me thinkes , these dissolute times might blush , but that they haue gotten an whores forehead , impudently wicked . Naturall Conscience bids the Vsurer doe as he would be done by : now there is no man that chuses to pay ten in the hundred , if vpon equall tearmes he may haue it freely . Besides , the word of Christ , Lend freely , looking for nothing againe : yet nothing will weane him from his wretched gaine .

Nature tels our Ale-merchants , that drunkennesse is a sinne , and our Apostle defines excessiue drinking to be drunkennesse , be not drunke with wine , wherein is excesse . Yet nothing will reforme them , till as the swine his belly , so they breake their heads with filthy quaffing . Nature tells our Lameches , and bloudy swaggerers , that mans life is precious , which if they knew not , their hellish fire could teach them , that skin for skin , and bone for bone , and all a man hath , will he giue for his life ; yet these Ruffians will heare no equitie , but if any doe crosse them , they will haue their bloud for it . May not the Lord hauing such euidence in them , proceed forth with to execution ; sure I am , he shewes more then common lenitie , bearing with such as are incorrigthly fallen from grace . Ephe . 5.11.12 .

3. This naturall conflict shews the vnsoundnesse of our Ciuill lustitiaries , Instr. who stand so much vpon their owne worth , assuring themselues , that they are the only righteous men , and highly in Gods fauour . But what is it engenders that good conceit ? they are not contentious , dealing justly with all , paying the King his , and the Church her dues , yea , let any man stand forth and say , blacke is their naile . Well then , thou art a lyar , a dissembler , and a theife ; a lyar , in that thou callest this Religion , and godlinesse enough , which is but Ciuilitie , and common honesty at the best . Againe , a dissembler , in professing the faith of Christ , and receiuing the seales of the Couenant , when yet thou neuer carest to fulfill the Condition of a zealous and godly life , which promise thou hast so often , and so solemly made to God : and lastly a theife , in that as thou wilt doe no man wrong , so God no right ; thou detainest the right of faith , and spirituall worship , thou spoylest him of the Reuerence due to his Name , and Ordinances , for petty oaths thou esteemest them small matters , and for idle errands , worldly thoughts , and conference , they haue as free admittance on the Lords day as any . Where is all this justice thou vauntedst of ? Might not a Pharisie make as faire a flourish , who notwithstanding is excluded the Kingdome of Christ ? Mat . 5.20 . Well , well , lay aside these proud plumes , this couering is to narrow : the judge of hearts is of too pure eyes , to be bafled off with such flymflams . Psal 51.6 . Ioh . 4.24 .

4. Dit . Lastly , we are here directed what perfection is requisite to a well ordered conuersation . It is not enough , to hate euill , to feare sinning , or to lament that we haue offended : a naturall man may proceed as far , or farther ; as in Saul , Ahab , and Orpah we see . yea , this doctrine teaches , an vnregenerate person may struggle against the raigne of sin in him ; the manner of doing is all in all in a Christians practice , to hate , feare , and sorrow for sinne as hatched vnder the Cockatrice of naturall Corruption , as a breach of Gods holy Law , as contrary to his pure nature , as a grieuance to the spirit of grace , as a blemish to the pure Religion we professe , is indeed the fruit of the spirit , if it be against sinne , for sinne , against all sinne , and alwayes thus .

Againe , to embrace Religion , and a holy life , with much eagernesse in himselfe , and applause from others , is no such great perfection . Iehu , Alexander , and the Thorny ground in the Parable , will doe as much ; the manner here also is that which beares the bell away : if it be done in selfe-deniall , in loue of the truth , in Conscience of God , onely , or principally , it shewes the zeale of the Lord , being maintained to the end , with life and growth . All is not gold that glisters , many a false heart , hath a faire outside ; Let Gods Israel endeuour sinceritie primarily , inwadly , perpetually , Rom. 2.7 . 2 Cor . 1.12 .

The fourth thing proposed , is the effects it workes , Effects . some of the speciall whereof , are these ,

1. Discouery of the hidden man of the heart : there is no closet of the soule so intricate , but it peirces into it , to discerne what order or disorder is kept therein ; by science , a man lookes abroad to forraine obiects , and seeth all things but himselfe ; by Conscience , a man lookes home , and determines what is in himselfe ; and in this priuy search , where it finds any vertue , or fruits of holinesse worth a Christians heart , 〈◇〉 treasures it vp for necessary vse , some for encouragement , some for Consolation ; but if it can discerne any secret pride , earthlinesse , or frowardnesse of heart , it makes them appeare most ominous , & pursues them with as much detestation , as if it were witchcraft , or murther , or such like capitall crimes ; this discouery the Apostle ascribes to the spirit of man , to wit , Conscience in him , 1 Cor . 2.11 .

2. A recond effect is recouery after fals , a man could not chuse but perish , and sinke vnder sinne , were it not for conscience , which being tender , and liuely , suffers vs not to sleepe in security , but when it hath Mans heart at an aduantage , the pleasing way of sensualitie , being hedged with the thornes of afflictions , and now it is full tide with our lustfull heart , it then layes before vs the dishonor of God , wound of the spirit of promise , the danger of Apostacy , & endlesse misery the of vngodly ; and with these , and other like Incentiues sends vs to the fountaine of mercy by sorrow , and confession , without which we were vtterly lost , but he that is held vp by the chin , cannot easily drowne ; Gods spirit and our owne , deny finall Apostacy to the Elect called , being built on the rocke Christ .

3 A third effect is spirituall life in time of tentation , and security , when the whole man is carried captiue by some strong suggestion , will , and affections , yeelding themselues vassals of hell , the senses , and members weapons of vnrighteousnesse , and all life of grace seemes vtterly lost ; yet Conscience alone cleaues to the Lord : as it fals out with vs in some imminent danger , all the blood recoyles to the heart : so here Sinceritie retires to the fort of Conscience , and there strugles , and reluctes , chosing rather to die then yeeld ; so that a Christian may be sayd to be in a swoone , there being no outward appearance of life , onely the pulse beates in euery part of man : his Conscience striues for life , thus it fared with the Church , Cant . 6.2 . I sleepe , but my heart waketh : ouercome I am by coolenes of zeale , yet not transformed into sins Image , for my heart and Conscience retaines life and puritie still .

4 Another effect of renued Conscience , is Zeale in Religion . mans heart is naturally indisposed to good , and cold in furtherance of any good cause , wherein Conscience your Remembrancer , which by discoursing from the commandement , findes it the most excellent imployment , and hath the promise of Immortalitie made ouer to it : and therefore perswades vs to bestow our hearts , and vttermost endenour in following so holy a course : these dissolute times charge Gods Saints with wilfulnes , curiosity , and the spirit of singularity ; whereas it is merely Conscience of duty , that we outstrip others of our Rancke : The zeale of the Lord hath caten vp , and leauened Christians so , that they cannot serue the times with others : Dauid resoluing to be silent amongst wicked company , Psal . 34.1.2 3.4 . vnwilling to cast pearles before swine , yet his zealous spirit burnt within him : hee must either haue vent , or breake , and so makes an excellent sermon of mans frailty .

5 Inward peace and tranquility of spirit , is a speciall effect of a good Conscience , it onely can still the heart , and minister a full repast of comfort in time of outward calamities : from its strength it is , that the heart is enabled to liue by faith , ministring assurance of the eternity of Gods loue , of the certainty of the promise , and of the Lords hand stretched forth for the defence of his cause , he that is at peace with God , and his owne Conscience , needeth not to feare though the gates of hell , and death should muster al their forces against him . Psal . 42. vlt : Dauids conscience expostulats with his troubled heart , and proposes the Eternity of Gods mercy , as a Cordiall thereto .

6. The last Effect of good Conscience , is assistance till Iudgement ; It will neuer leaue vs , till the Grand Commander of all hearts , hath heard and approued Its witnesse : Friends , honors , riches , attend vs but to the graue , prouiding in lieu of our seruice , we be honorably enterred ; but it stickes to vs in the graue : Resurrection , and Iudgement , nourishing in our hearts such boldnesse , and confidence in the presence of heauen and earth , as is wonderfull : When the Ruffians of the world , who seeme to be men of resolution , and vndaunted hearts , shall tremble euery joynt of them , as men at their wits end , Good Conscience shall haue ioy and game , sith its saluation is nearer then when it first beleeued . Pro . 28.1 . Guilt causeth terror at the shaking of euery leafe .

The Consideration of these Effects of Renued Conscience , Informes vs of the securitie , Infor . a Christian hath from temptation , hauing a discerning power to espie what is amisse , and Recouer after falles ; so that the Tempter may manifest his spleene , nibling at the heele of our Lord in his militant members , but cannot breake the skin , bruise it onely , wherein , as a musled Mastiffe , he doth more terrifie then wound vs.

Now whereas Temptation is of such consequence , it will be of vse to see the kindes of it , being two-fold .

1. Temptation of seducement mentioned Iam . 1.15 . Man is tempted , when he is drawne aside of his owne concupiscence .

2. Temptation of Buffetting , or grieuance , 2 Cor . 12.7 . Paul had a Messenger of Satan , to buffet him , the which may be thus distinguished . In seducement we are pressed with some lesser , or darling corruption , whereto our Appetites by nature are most propense . Contrarily , In Satans buffettings , we are dogged with the foulest lusts , of Atheisme , Idolatry , Blasphemy , Murther , or the like , that by the Consideration of such hellish lustes , wee might suspect our assurance , or walke heauily towardes our purchased Inheritance .

These two are the Engines of Satans malice , our molestation ; the one of which thou art sure to suffer , wert thou as eminent in diuine Reuelation as our Apostle , as rarely sanctified as the Lord of glory ; let vs therefore see how Conscience doth , or may bestirre her selfe , to Repell these furious darts of the euill one .

When these furious darts of hell , fall as thicke as haile-shot . Conscience supports the soule by Consideration of ,

1. Christs Kingly office , who , as Mediator hath vndertaken to bring the Elect to saluation , and therefore as Lord of the Church her enemies , it concernes him to proportion tentation , to the habilitie of his grace in vs ; here s a counterbuffe to the most violent onset , no Tentation can befall vs , but which agrees with humane frailtie , and with which our God will vouchsafe a gracious issue , 1 Cor . 10.13 .

2. The successe of our Conflict : we are not required to ouer top the power of spirituall wickednesses , the field is already won , while we stand on tearmes of defiance , and yeeld not what hath cost the Captaine of our saluation so deare ; we are freed of danger , all he can doe is by plowing with our heifer ; he is no Commander of our will , all we need doe , is Resistance , being already possessed of a glorious trophy . Iam . 4.7 .

3. The spirits Conuoy ; we are led by the spirit into the lists of tryall , who attends the issue , not as a spectator , but Concombatant with vs : did we contend with our owne weapons , we might justly feare the power of darknesse : but sith the Spirit helpeth our infirmities , supplying life and courage to vs fainting , directing to the double-edged sword of the word , a soueraigne cooler to the heate of hellish lustes , Mat . 4.1 .

4. The benefit that redounds in the sanctified vse thereof ; tentation is of vse to set grace on worke , to keepe it in action , which otherwise would rust and canker by neglect , who is it that hath beene in the Purgatory of tryalls , but may acknowledge more humilitie , a more narrow heeding of the heart , better abilities in prayer , more intimate communion with God , & sweeter experience of his fathers endeared affection . Rom. 8. last verse .

The like vse there is of Conseience in Satans buffettings , calming the heart amidst these hellish feares ; in that

1. We are strangers to his Kingdome ; did he possesse the hold , all things would be in a dead peace , which he euer nourishes , neuer discontinues , but against his will ; theeues rob not emptie trauellers , nor dogs barke at any , but strangers ; doth Satan molest thee ? t is for that thou art at peace with God , which he hereby seekes to intercept .

2. He despayres of preuailing by seducement , which he had rather , had he any hope of successe . When he discernes thou wilt to heauen , he resolues to make it bitter to thee , or ere thou come there : of one of these he will not faile , either to doe thee a mischeife , or a displeasure : faint not thou at his fury .

3. New tryalls , haue euer the assistance of new graces ; our good God suspends his malice , till he haue steeled and hardened vs by lesser onsets , & first fleshed vs with store of experiments , of his wakefull prouidence , so that we may not be easily taken of a holy course : the same hand that continues Satans messenger , enables Paul with sufficiency of grace , to continue vnder it .

4. Each member is to endure , but his owne measure in the body of Christ , how euer the proportion may be Geometricall , according to thy qualitie , and worth ; yet euery one shall haue a measure , euen the head himselfe , if brought into this holy societie , shall haue little rest , and that but for a season . Col. 1.24 . Why then should the Lords holy ones be thus disconsolate in tryals , sith their owne hearts can witnesse their securitie , and assure of a happie issue ?

The last thing proposed , to demonstrate this Acquired goodnesse , Preferua . is the Rules of preseruation , as much skill being requisite to the keeping , as the attainment of an in offensiue Conscience .

1. Adde daily to thy knowledge ; the more light in any roome , the lesse darkenesse , and the more neatnesse ; t is not possible a blind man should distinguish of colours , or proue a good Centinel to a Castle , or Company ; there is many a tender-hearted Christian , is yet vnreformed through ignorance of his dutie ; how many of vs depriue our soules of much solace by omission of some duties , wherein consistes much sweetnesse , as meditation , watchfulnesse , and examination , and all through ignorance of the worth , & vse of them . The Patriarks liued and died in the sinne of Poligamy , not through any impietie , the Lord testifying that their harts were vpright , but merely through the mistaking of that place , Leu . 18.18 . taking the word Sister , for one so by blood , which was spoken of a Sister by Nation , as those Clauses , to vexe her , and during her life , doe euince . Pro . 19.2 .

2. Beware of burthening thy selfe with needlesse businesse ; multiplicitie of affayres , is a maine enemy to the puritie of a good Conscience ; both by

1. Filling it full of cases to be resolued , about the disquisition whereof , much time is spent , that might haue beene better imployed , and when Conscience hath so many Irons in the fire , some euer are burnt .

2. By filling the heart with cares , whereby it is made more dead , and vnfit to be wrought vpon : when these men are in hearing , their hearts are lawing , or chaffering , when praying , purchasing , or selling , which doe not a little hinder our proficiency in the worship of God ; the thoughts as wings should carry vs in worship , euen to the mansions of God , which being laden with thicke clay , they glue vs to the earth , that the loadstone of Gods word cannot hale vs one iot from the earth . Ezek . 33 31.32 . The Prophets hearers came diligently , sate demurely , attended carefully , yet to no benefit at all , their hearts following their couetousnesse .

3. Beware of vnbridled passions , which ouer-beare Conscience ( as in a Croud ) by force of Armes , so that its wholesome Reproofes are neither heard , nor matters ; affections , as fire and water , are but bad masters , good seruants ; bad leaders , good followers . Thus it fared with Ammon , his lust was so loud , and violent , that his sister Thamars motions found no place in him , though shee too much yeelded to his lust herein : so Ahabs heart was so set vpon Naboaths vineyard , that no reason would satisfie him ; Naboath might not sell the inheritance of his fathers , hauing no need , and if he had had need , but vntill the next Iubilee ; yet nothing will mooue him , he tumbles on his bed , like a franticke man , and cannot eat without a Sallet out of Naboaths vineyard . 1 King . 21.3.4 .

4 Such as desire to keepe a good Conscience , must obserue it : a neglected Conscience is euer filthy , for while men turne the deafe eare to Conscience gentle admonitions , the edge of it is blunted , and the heart made more impassible then before : to what end should Conscience cast poarles before Swine ? it is aduise is to precious to be made the footstoole of euery varlet , such as haue sworne to worke wickednes ; making their faces like the Adamant , or neither milstone , that cannot blush at the foulest impieties , destroy not onely the peace , but life also of their owne consciences : Let the Saints be mindfull to obserue their owne hearts herein , seeing their spirits , are free from Collusion ; if conscience fire the Beacon , there is mutiny abroad , none euer miscarried that in iudgement haue hearkened to a tender conscience , 2 Sam . 16.10 . as Dauids heart forbid him the reuenge of Shemeis Rayling , so he denyed leaue to Abishai to doe it for him .

5 Doest thou desire a quiet conscience , beware of wounding it afresh , all sinnes doe offend it , but some sinnes doe destroy it ; so that it moues slowly like a snake bruised in the hinder parts , as all sinnes committed against Knowledge : when men withhold the truth in vnrighteousnes , and rush on in sinne though it be against their knowledge , a dangerous degree , drawing neare that sinne , to which sacrifice is denied .

2 Sinnes against meanes , when hauing the remedie at hand , men yet are drowned in sensuality , and hauing the price of wisedome in our hands , doe yet neglect the purchase : this carelesnes , wilfulnesse rather , charges sinne vpon the conscience , which though it saw disorder , yet did either conniue , or else checke so remissely , that its plaine , it was willing to bee resisted : Thus Adam sinning against knowledge , and meanes , defiled both his and our consciences . Tit . 1.15.16 .

6 Lastly such as would keepe a good conscience , must ease it dayly of such burthens as presse it downe . Atlas like it will beare Mountaines of miseries , but Mole hils of sinne will shudder it all to peices : a man bearing a burthen is vnfit to labour , or runne a race ; so conscience tired with the pressure of sinne vnmortified , vnrepented of , is disabled to the right performance of its offices respecting vs. Art thou soyled by temptation ? thy onely way is to run to Christ by humiliation , and in his bosome open thy grieuances , disburthen thy heart of sinne , which if they settle in thy heart , will set the whole course of nature out of order : Thus as an Eagle by casting her bill , renues her age ; so godly sorrow , not onely purges away our sinne , but also serues much the lengthening of our tranquilitie , and Consolation : Dan. 4.27 .

Diuerse Vses arise joyntly from the consideration of these effects and Rules of preseruation ; as

1. We may be Informed of the worth of a good Conscience ; Infor . all these effects are so excellent , so profitable ; t is not possible the life of grace should be maintained without them ; yet we see it befals it , as it doth all other things , whose vse is common ; Sunne , and Aire , are comfortable , and necessary to mans life , yet for their communitie , lightly set by , euen Manna prooues but a light meate , being lightly come by ; so Conscience , as necessary to the being of a man , and well being of a Christian , is reiected by most men . We haue heard of the skill of Alchumistes , turning all other mettals into gold , which were it so , yet a good conscience , is a more curious Artist , extracting the most precious treasure , not out of things diuerse , but euen contrary : out of temptation it exhaustes experience , and Christian heedfulnes ; out of afflictions , the spirit of prayer , contentment , and heauenly mindednesse .

This serues also to admonish vs , Admon . to endeuour this puritie of a good conscience , sith it is the light whereby the darke Cauernes of our hearts are discouered , a prop in tentation , a spurre to zeale , and a Table after shipwracke to the humbled soule , and what not ? The greatest blessing that euer God bestowed on man , ( excepting his Christ ) either in his integritie , or fallen ; who would not then endeuour the fruition of it . There are two things vsually whet on mans industry , raritie , difficultie ; which both doe most sweetly concurre in this prize of a good conscience . Now seing this purchase is most excellent , let me prouoke you hereto by these motiues .

1. Motiues . A pure Conscience hath a witnesse in euery mans bosome , it needs not goe far for euidence , to prooue the equitie it hath , it is very enemies will witnesse with it . 2 Cor . 4.2 . Paul approoues himselfe to euery mans conscience , whether he did adulterate his message , Deu . 32.30 or no . The Church of God appeales for Arbitrement to her enemies , who yet could not gainesay her , as ppeared by their feares , in 1 Sam . 4.8 .

2. A good Conscience giues vs title to , and pure vse of all the creaiures of God : Man by the fall , lost his interest , and dominion of the creatures , which he neuer recouers , till he be in Christ , by whom our losse in Adam is made good to vs againe . A wicked , & vnregenerate man , holds his possessions onely by the tenure of vsurpation , who though he feed on the blessings of God , yet his title is crazed , in that he neither knowes , nor obeyes the truth , 1 Tim . 4.3 .

3. A good Conscience can judge it selfe , and all things else , because it is a direct line ; the rule and bond of euery mans Conscience is the same , so that he which hath acquaintance with the motions of right Reason , can determine what himselfe is bound to , and all others besides ; also what it selfe was in the time of natural vncleannesse , and consequently , what all others in the same state are ; yet is it not liable to any censure , but Gods , 1 Cor . 2.15 .

4. It onely hath truth in the inner parts ; others may haue God in their mouthes , when yet he is farre off from their reines , but the ornaments of the true Conuert , are they of the hidden man of the heart ; let the vnfound professor stand vpon forme , retaining in his heart the stumbling blocke of some loue-sin , yet it will reserue the soule for an habitation to the Lord of glory : and foreshewes , t is a question whether the desire of being , or the dislike of seeming sincere , be greater in it . Psal . 51.6 .

5. Lastly , the more puritie thy Conscience hath in it , the more it is like God , growing in degrees of holinesse , till it haue filled vp that measure allotted to it in the body of Christ ; now it hath attained abilitie to approue , will , and affect that which is good , and onely that ordinarily , desirously , approuedly , a rare perfection , 1 Ioh . 3.3 .

This lastly , Refute Refutes their error , who deeme it the least matter of twentie , to be Religious , as if euery puny , and nouice could attain this purity of a good Conscience , whereas you heare by these Rules of preseruation , that great Christian industry is requisite herein ; here are strong holds of sinne to be subdued , and a blamelesse carriage to be maintained , amidst a crooked generation ; and briefly , the heart and life to be approued to a God of pure and peircing eyes ; euery loose , and vngirt Christian , must not think himselfe sufficient for such exploytes , as these . He that is renowned amongst the Gentiles for his twelue labours , is yet sayd to faile in the least of these , the mastering of his owne spirit . Pro . 16.32 .

Hitherto hath beene handled that Inchoate goodnesse of our Conscience , which by industry in holy meanes , is attainable in this life . It remaines we now come to the Consummate goodnesse , reserued onely vnto the times of our perfection , in the Image of God , whereof the Lord is pleased to giue vs a taste in the way , as Moses on the Mount had a prospect of the promised Land , that our affections might be tryed with the loue of , and longing after the same ; and therefore we are vnable to make a compleate Discourse , yet a relish hereof to saue our longing wee may attaine , by the consideration of these three things .

1. This consummate blessednesse consistes in perfection of knowledge , both for the things discerned , as also the certainety , and measure of the knowledge of them ; here we determine of things darkly , and weakly ; there the mind shall clearely , and distinctly judge of what euer may further blessednes ; all the knowledge we haue in the way , we know how we come by it ; our sweetest dayes haue beene spent in Artes , and yet what we know is the least part of that we might ; there all ordinances and discipline shall cease , our immediate vnion with God , is the fountaine of heauenly Illumination , and the perfection of Gods Image shall dispell the mistes of error , and ignorance . Peter beholding a glimpse of Christs glory on earth , was in an extasie carried beyond himselfe , and without instruction , could denominate Meses and Elias , that talked with Christ . And the 1 Cor . 13.12 . concludes , Our knowledge though sanctified , to be but darkly through a glasse , there compleate , face to face .

This knowledge is increased indeed ( say the Papistes ) yet not by vertue of our vnion , or the encrease of the habit , but specially in regard of the Medium , through which the eye of their vnderstanding looketh , to wit , the glasse of the Trinitie , through which they discerne not onely themselues , and other heauenly things , but also all things on earth besides .

Which figment at the last cast , they haue inuented to prop their Inuocation of Saints and Angels ; for answer , let it be obserued ,

1. That they make God but the helper onely , and not the primary cause of Illumination ; as the Prospectiue glasse is an Instrument , carrying our sight more vnitedly to the obiect ; but yet nothing auailes a blind man , to procure sight .

2. Such as looke into the glasse of the Trinitie , see all things that are the obiect of diuine vision ; as he that lookes into an Opticke glasse , sees all things the end of the glasse buts vpon : but the Saints in glory , see not the obiect of Diuine vision , which is things present , past , and future , seing all things are present with God . The Angels know not the day of Iudgement , which is part of diuine vision , as well as the state of the Church on earth : Therefore the Saints in glory looke not through the glasse of the Trinitie .

2. The second degree of perfection , is Immediate vision ; here in the way we haue a sight of God , faith beholding things inuisible to Reason , but t is but through the lattesse , or standing behind our wall , onely by the mediation of his word & works , by which God is not descipheredaccording to his essence , but according to our modell of apprehension ; here his Saints see but his backe parts at the most : it being impossible that a creature , as Gods word and workes are , should comprehend that is Infinite , but there we shall behold hold him face to face , in as full and ample manner , as t is possible a finite capacity ( extended to the highest straine ) can conceiue an infinite one . 1 Ioh . 3.2 .

3. The third degree , is Rest and freedome ; then shall we dispend ( for euer celebrate rather ) that eternall Sabbath of Rest , whereof our weekly Sabbath is a resemblance : here the safest estate is subiect to alteration , the world being maintained by vicessitude of contrary things ; there Eternitie will not alter one iot of our blessednesse , where that promise shall haue its full accomplishment , They that die in the Lord , rest from their labours ; from the labour of sinne , from the labours of misery , from that worke of faith , and that labour of loue , which here are of vse , from that patience of hope , and grieuance of godly sorrow , vnder which here in the way of our pilgrimage we groane , and sigh . Those of those graces which shall remaine , haue other manner of heauenly imployment . This rest is by the Prophet compared to beds , which are our sweetest refreshings . Isa . 57.2 . And as our Conscience hath rest , so freedome ; Conscience will then haue finished its apprentiship , and is freed from ,

1. Imperfection ; here it is assailed with error , ignorance , scruple , and stupiditie , whereby it mistakes the obiect , calling euill good , good euill ; and also bindes it selfe with lawes the Lord neuer made ; yea , here it oft times suspends it verdict , suffering the heart to take the swing in what it lusteth ; but there all these blemishes shall be done away , and it truely determine of good onely , sith no euill can inuade , much lesse inhabit those Mansions of holinesse , and glory .

2. It shall haue freedome from violence and wounds , by any disordered passion , now the sensuall appetites will doe what they lust : and if Conscience offer to gainesay them , they threaten turning its necke behinde it , and care not a rush for its authoritie : but there all disorder brought in by sin , shall be banished to hell , with its foster-father the Deuill ; and Conscience shall possesse that former souer aigntie it had in the state of Innocency ; nay , will and affections shall be so heauenly , that they will preuent Consciences instigation , striuing themselues to out-strip it in excellency .

3. It shall haue freedome from its viatory office ; here it was Gods Deputy , and mans Iudge , but after it hath once giuen vp its account , at the day of Iudgement , it shall neuer be so burdened againe with feares and cares : and indeed it shall not need to record mans life , being free from blemish , nor yet spurre mans heart to good duties , being now forward of its owne accord , hauing put off the shoes of sensualitie , and clogges of corruption , nor yet needs it checke man in the least matter , there being a joynt and sweet harmony in the whole man , to doe the will of the Lord .

This perfection of happinesse , Instr. teaches vs , what to thinke of the excellency of the state of glory , since one facultie hath all these Royalties , and many more , shaddowed by the vaile of our ignorance . What may be the happinesse of the whole in the Mansions of blisse ? When all shall possesse the kingdome of Christ , all crowned with the diadem of glory ; Excellent things are spoken of thee , thou Citie of God . All we can say is , that we can say nothing in so deepe a mystery ; let vs therefore leaue it with a Selah , admiring that ineffable happinesse , that is prepared for the Saints by the Lord Iesus , their head and Spouse . Mat . 25.34 .

Here is also matter of Encouragement , Encour . to the maintenance of a good Conscience to God-ward , who hath prepared such an excellent Reward for all such as long for his appearance . Let the worldling dreame , there is no happinesse to the wedge of gold ; and the Atheist belch out , there is nothing gotten by seruing of God , ( true as thou dost to the halues , which procures rather a curse ) yet wee are well assured , He that hath promised to come , will come , and will not tarry , I , and bring his Reward with him . O let not any neglect so great saluation ! Here is a Sea of blessednesse , an euerliuing fountaine of ioyes , had we the bucket of faith and zeale , to draw and drinke of the same . Heb . 11.10.26 .

CHAPTER IIII . 1. There is in some an euill and offenfiue Conscience ; contrary to that good and inoffensiue , afore mentioned . 2. That euill in the Conscience , is two-fold , Naturall , and Accidentall . 3. The diuerse and sundry meanes , whereby this Accidentall euill in the Conscience is discouered , with Rules for recouery from it largely prescribed ; and many profitable Uses made thereof .

THVS farre we haue handled the facultie and goodnesse of Conscience ; we are to proceede to the last poynt in hand , which we gather by the opposition of tearmes , Contraries being Relatiues , doe mutually place and displace each other ; he that describes a good man , must needes descipher an euill also , in that a difference must be made twixt the thing defined , and the contraries thereof : and what is denied in the one , is predicate on the other ; so that Paul speaking of a quiet , and inoffensiue Conscience , informes vs of the contrary , an accusing Conscience , which he endeuours to auoyd : obserue then ,

There are some whose Consciences are euill and offensiue . Heb . 10.22 . Gods worshippers must draw neare God , hauing their hearts cleansed from an euill Conscience ; and Isa . 57.19 . the wicked man is compared to the troubled Sea , for the inward disquiet of his heart ; which to confirme , he produces the Lords owne testimony , There is us peace , saith my God , to the wicked ; and good reason for it .

1. Some haue defiled Consciences , which are euer vnquiet , hauing nothing in them but impuritie , who though they haue a dead peace for a while , being buried in dissolute lustes , and desperate securitie , yet this peace is but crazie : when lazy Conscience is rowsed , it is more violent then euer : so that we may well conclude , a defiled Conscience is euer turbulent , and vnquiet .

2. There are some whose liues are nothing else but a course of disobedience : so that Conscience hath new cause of broyles euery day ; such as are desperately wicked , make naturall Conscience storme , though it haue no sauor of godlinesse at all , meerely by the power of natures N●tions , which discerne onely grosse euils , yet is it not so depraued as to giue the sinner any rest . This euill in the Conscience , is two-fold , first , Naturall ; secondly , Accidentall .

Concerning the naturall Impuritie , true it is , there is more rectitude in it then in all the powers of nature besides , that God might haue a witnesse , and man a Iudge in euery mans bosome , either to further his conuersion , or leaue man without excuse in the day of account ; yet hath it not escaped scotfree , sin as a Plague infecting the whole man ; according to that Axiome , The first man defiled the Nature , and euer since the nature defiles the man . This euill of Conscience , consisteth ;

1 In error : in its primeaue puritie , it did truely discerne of all sublunary things , and had an insight into the seuerall natures , and causes of the creatures : but now in stead thereof , there is a vayle drawn ouer the creatures , so that man can not now vnderstand them without education , and much paines in learning . Gen. 30.18 . Leah takes right for wrong , deeming that God had blessed her for giuing her maid to her husband , which might haue procured a curse , had not the Lord beene more gracious .

2 In weakenesse : now it hath little , or no vigor in it : reprooue it may and admonish : but to what pursose ? it cannot awaken mans heart asleep in security , nor bridle stubborne will , Gen. 4.7.8 . The Lord himselfe vses motiues to Caine , putting weapons into his Conscience hands , he shall be thy seruant , and I will reuenge his wrong , Sinne lyes at the doore , yet all will not keepe him from Fratricide : so weake was his heart .

3 In losse of soueraignty : in the state of Integrity , Conscience was cheife Lord , to whom Will and Affections owed suite and seruice , and durst not chuse , nor refuse their obiect , without its both priuitie , and consent ; but now sinne hath inuented that order of nature , and euery base lust will out-braue Conscience to its face , making it a vassall to sinne with it selfe , Gen , 6.1.2 . Here amorous passions preuaile more to the choyse of vnlawfull marriages , then the Couenant of God in the Conscience , to hinder the same , so that Reason and Religion were captiuated thereby .

4. In scruple , Conscience we find in many men is very vnequall , straining at a Gnat , and swallowing a Camell , and knowes no difference twixt vertue , and vice : hence our Papists do shriue themselues for eating an egge , but make no bones of a lye , or oath , yea well were it , if these scruples were confined to such Libertines : the Christian and mortified heart , makes the life of the person bitter in needlesse restraints , and without calling , rushes vpon vnwarrantable Offices : Col. 2.21 . so that he needs a curbe , Eccle . 7.16 .

5 In stupidity and suspense ; whereas it should dispatch causes brought into its Court , either by the phantasie , or senses : it hath learned to pause , and make demurres , like Delatory Lawyers : meane while , loose and vaine thoughts take such possession of the heart , that it hath much adoe to remoue them againe ; whereas it should determine forthwith , whether good or euill , and if euill , disswade the affections from it , Ier . 4.14 . This nature of Impurity is of vse ,

1 To instruct vs what to iudge of our naturall condition , Instr. seeing the Conscience which is the soules Centinell , and Pilot is so maimed , and defectiue , full of such vanitie , and weakenesse ; sure if we should view the Inferior powers , wee may finde yet more abhominations : They are farre wide , who compare man in his pure naturals , to a maimed man , seeing the death of sin , and the night of Ignorance hath ouer-spread our whole man , and we become heires of death , being alients from the Couenants of God , through the Ignorance that is in vs : free indeede we may be from tentation in this estate , not that Satan feares the conflict , but spares it , the hold being already his , Ephe . 2.12 .

2 Instr. This also instructes vs that none neede to be discouraged for the slanders of vngodly persons , whose tongues herein are no slanders , seeing they are as blind as betles in the things of God , and cannot therefore determine aright : Incompetent Iudges they are , as fit to censure Religion , as an Asse to play vpon the Harpe : Such as want the Spirit of Sanctification , 2 Pet . 1.9 . are blind and cannot see farre off , such hidden things , as the fine linnen of the Saints righteousnesse , the spirit of Adoption , nor the comforts arising from the assurance of our Reconcilement . 1. Iohn 3.1 .

3 Wee may here learne also the necessity of Gods ordinances , whereby this error and weakenes is dispelled : These weapons of the Lords warrefare , are mighty through God , to the pulling downe of the strong holds of sinne in vs , and to transforme vs into the Image of Christ : The worlds Politicians for no such worth in the Ordinances of God , through their ignorance of causes ; for causes , are virtuall , either for some inherent quallity in them , as all medicinall salues , and potions are , or else by Counsell , and diuine dispensation ; of which sort are the word , and prayer ; auaileable they are to purge the heart from dead workes , yet not by nature , for then the worke done , would serue the turne , but by diuine Ordination : vnlesse as the Minister speakes to the eare , so the Lord by his spirit diue into the Inner man , all is in vaine : make vse therefore of the day of grace , while the Sun shines , least thou lose both it , and thy selfe , Pro . 29.18 .

Thus much may suffice the treaty of the naturall impurity in the Conscience : The Accidentall , which as rust cleaues to the Conscience , may be discouered vnto vs , by consideration of 1 The Causes . 2 Degrees . 3 Kindes . 4 Properties . 5 Rules of Recouery .

And first of the Causes from without man . Causes from without .

Secondly , from within man .

First , of those from without .

1. without . Gods Curse vpon man in the loynes of Adam , which actually workes in our nature as soone as man by the vnion of soule and body , becomes a person , tending not only to the deprauing of all the faculties , senses , and members , but all their actions , which euer they produce , during the state of corruption : yet is this most iust in God , hee being a common person , and parent ; and we in this diuine Relation , as truely parts of him , as any members of his body : No man blames a Iudge in the execution of a wife , or murtheresse , though shee haue already conceiued Child , if it be before the time of life , for till then it is not a person , nor can be distinct from the mother ; so the Lord censures vs before we had a personall existence , or any being in Reason , sauing in that Idea and Arch-type of the creatures , eternally in the diuine minde , Rom. 3.23 .

2. Natures defect in the body , which being the soules Organ , and instrument , doth either further , or hinder the soules dexterity in working , as it is more or lesse fitly organized , thereto ; hence it is , that where the body answeres not the soules agility , and dexterity : the mind of man is possessed with folly , or distracted by phrensie , or lunacy : yet these defects in nature , doe nothing blemish the perfection of Gods workemanship ; seeing the perfection of the whole , shines forth the rather in the debilitie of the parts of some of the creatures ; as the benefit of sight is best discerned , by the beholding of a blind mans carriage .

3. The third cause , is spirituall Iudgements : men abuse the light of knowledge , in withstanding the offer of Gods grace ; which occasions the Lord to giue them ouer to spiritual blindnesse , that in seeing by ( speculation ) they vnderstand not ( practically , ) but grow more hardned , and in Iudgment more stupid daily . Isa . 6 10. Yet is the Lord herein most Iust . An Apprentice hath giuen him by his Maister a Candle , to light him to bed , which he abuses in lighting him to game , or drinke ; whereupon his Maister takes it from him , blowes it out , and sendes him darkling to bed . In the way whereto , he breakes his face , or armes , by some fall . Will any man blaine the Maister , sith the Candle was his , and allowed onely for vse ? I trow not ; euen so , our abuse of the knowledge we haue , occasions this Iudgement from the Lord .

Now the causes from within man ; are these , Within .

1. Originall sinne . The staine and filth whereof , is as naturall , and hereditary , as any qualitie in man , making vs for the present lyable to Gods wrath , and by working in our affections , and members , bringeth forth dayly more vngodlinesse , whereby euen the light of Reason in the Conscience is eclipsed . Euery sin is of an attractiue and growing nature , encreasing from little to more ; and like a Gangrene in our joynt , secretly creepes vpon the whole : so this naturall impuritie , til it haue brought our whole nature to sins conformitie : this growth of sinne is set forth by S. Iames 1.14.15 .

2. Ignorance ; when the mind of man is destitute of the Principles of good and euill , it comes to passe , that much filthinesse lodges in mans bosome , vnseene , vncensured Nature sayth , Euery like begets the like to it selfe , so naturall blindnes begets such stupiditie , that some men differ little from beasts , vnlesse it be in the worser part . Where doth Idolatry , Atheisme : securitie , and vnteachablenesse raigne , but where Ignorance is had in high esteeme ? Pro . 19.2 .

3. Neglect : while men harden their faces against Conscience voyce , rushing on what it forbids , and deferring what it perswades , they defile their owne hearts ; Pro . 15.4 . peruersenesse euer making a breach in the spirit of man . Also , Custome of sinning causes habits of impietie , which cleaue as fast as the flesh to the bones ; and therefore as they are acquned by frequent action , so neuer abolished but by much sorrow , and instancy in holy duties . 2 Tim . 3.13 .

4. The raigne of sinne addes much to the defilement of Conscience : where euer any notorious vice beares sway , all the powers of nature are made drudges thereto , whereby the mind it selfe is heaued off the hinges ; and after a while is content to see , and winke , and winke and see . Iudas a long while suppressed the flames of couetousnesse , by the greene wood of the present bagge , and future enlargement by his Maisters earthly Kingdome , which after brake forth more furiously .

These causes of Conscience Impuritie teaches vs ;

1. Instr. Of all others , the greatest are spirituall judgments , though insensible to the naturall man , yet doe wound deeply the soule and spirit of roan , and are not onely effects of Gods displeasure , but stumbling blockes of sin in our hearts ; and besides , b●nd vs ouer to endlesse misery : such are the spirit of slumber & securitie . Rom. 11.8 . To be giuen oner to vile affections , Rom. 1.24 . and a Reprobate minde , Rom. 1.28 . All which yet the vngodly carry with a faire out-side , being the onely jolly fellowes in the esteeme of the world ; whereas their inward parts are very wickednesse , and they by these spirituall desertions , Reserued in chaines of Impentency , vnto the great day of the Lord .

2. Infor . We are here also Informed of the nature of sinne ; which like the hop , creeps vp to the highest power in our natures ; one degree of vanitie drawing in another , iniquitie being haled with the Cartropes of vanitie . Naturall concupiscence , is the mother of all mischiefe , hatching the egges of lust , which when it is conceiued , brings forth liking , liking prouifion how to compasse it ; forecast produceth action , and frequent trading in sinne the habit , vntill Conscience it selfe be maimed , and the whole man carried as on wheeles to perdition . Achan first saw the prey , then coueted it , then tooke it , after hid it , and lastly , stood stiffly to the deniall of it : and all these degrees were acted in a trice , so violent is the current of sensualitie in mans heart . Iosh . 7.22 . Such therefore as giue their hearts libertie to haue a little sport , and dalliance in sin , vnder pretence of stopage , when they please , doe gall themselues ; these theeues of suggestion once admitted , will riffle the heart or euer they blin .

2. Degrees . Concerning the second thing , the degrees of this euill in the Conscience ; they are either , 1. In this life ; or , 2. after this life . For the degrees of it here ; they are ,

1. Lazinesse , and contentment with naturall light , which makes the person vnfit to be wrought vpon ; they haue not liued thus long , but they hope they know their duties , as well as the Preacher can tell them ; and for faith , he is not worthy to liue , that will not beleeue God ; they thanke God , they haue alwayes had a true faith , and good hearts to God-ward ; and so long , let others say their pleasures , they will like themselues , nor their state euer the worse . This is the sicknesse of many English Protestants , who contenting themselues with the name and shell of Religion , liue and die in a carelesse and fruitlesse vse of the day , and meanes of grace . Thus Ierusalem occasioned her vtter ruine , by despising her visitation , Luk . 19.42 .

2. Another degree is wilfull and affected ignorance ; when men see the light , but dare not approach it , least they should be reprooued by it , and so their hearts ( now quiet ) diseased thereby . Like the Elephant they are , which before he drinkes , bemuds the water , least his deformitie should appeare . Some of these I haue known run from their own Pastor , in whose doctrine there was a cutting power , to other Sir Iohn Lack-latines , vnworthy the name of a Minister . These men would fame haue a smooth and euen way , without trubbes ; but the Ministery hath so galled their hearts , that they could not sleepe quietly in their beds ; and hence resolue to shut their eares from hearing the Law , as Owles hating the light of the truth . This is a further degree then the former , wherein Conscience it selfe rises vp in Armes against God , its Maister . Ioh . 3.19.20 .

3. A third degree , is voluntary consent to the temptation ; when not onely the inferiour powers of the soule ; but the mind and Conscience grow dissolute , which indeed should struggle , and reluct against sinne , yet now is become an Agent , and Factor for it : and is therefore fitted with colours , and distinctions , to set a faire die on a foule cause , turning the terrors of the Lord , into a doctrine of libertie in sinne , Isa . 22.13 . Let vs eate and drinke , ( say these Ruffians ) for to morrow we must die . A strange degree of Impenitency , when men can acknowledge a Iudgement , and to morrow next , the day of appearance before the Lords tribunall ; and yet these considerations worke no remorse in their hearts , but rather a hellish Resolution , to swill and sweare , while they haue an houre to breath ; whose censure in the 14. verse , is most terrible , to wit , finall Impenitency .

4. The last and worst degree of this vncleanenesse , is a Conformitie to sinne , and Satans Image ; sinne is now so incorporate in them , that while they liue and moue , they cannot but doe it . This Image of hell , consists in ,

1. A direct hatred of all truth , and honestie , taking the grossest crimes for vertues , if they tend any way to the disparagement of the truth . Ioh . 16.2 . Our Lord mentions some , whose Consciences were so hellish , they deemed it good seruice to God , to kill his Disciples . And haue not our eyes seene them , who haue wished one moneths libertie , for the butchery of the Saints ?

2. A loue and liking of nothing but that which is directly euill ; how many are there , whose sleepe departes from them , vnlesse they cause some to fall ? The deuils purueyers for the foulest Impieties , whose wils are turned directly from God . 2 Tim . 3.3 .

Now concerning the euill , and vnquiet in the Conscience , after this life ; it must be obserued by way of premonition , that whatsoeuer euill offices , mans Conscience doth him here , the same it continues to the damned , after the period of mortalitie ; sith it is then specially one of the Lords Executioners , to inflict that torture of Gods wrath , being one of his vials , filled full of the wine of Gods indignation .

For the Illustration whereof , obserue with me ; 1. The actions it doth . 2. The manner .

The actions ;

1. It vpbraides ; 1. with neglect : 2. losse .

With neglect ;

1. Of many sound and just Reproofes , pressed on their Conscience by the Word , diuiding them their present portion , which they posted off without attention , without reformation .

2. Of so many sweet Exhortations , inuiting to the most excellent state of holinesse , of happinesse , to which yet it turned the deafe eare , esteeming Religion , a disgrace to a manly , and generous spirit .

3. Of so many gentle corrections , and warnings from the Lord , to haue weaned them from the sweet of sinne , by the Interposition of the thorny hedge of troubles , which yet they haue slighted , hating to returne , Iere . 2.30 .

2. It vpbraides the heart , with the losse of ,

1. So many gracious promises , which they might haue inioyed as well as any others , had they not hardened the heart against the condition of holines , required therein .

2. Of such holy motions , as were distilled into their hearts by the spirit of grace , which yet they haue quenched by wilfull resistance ; alas , many a sigh , and godly wish , they haue strangled in the birth , which now they lament !

3. Of Redemption by Christ , the efficacy of whose bloud , was offered to them in the Gospell , which yet they haue trampled vnder-foot , as an vnhallowed thing , Heb . 10.29 .

4. Lastly , it vpbraides the losse of the possibilitie of heauenly glory ; a Sermon of blessednesse in their liues , was lesse esteemed then a winter-tale , but now they prize the inheritance of the Saints , whom formerly ( poore Snakes ) they did lade with disgraces ; but now if they had a thousand worlds , they would depart with all , for the fruition of their joyes one houre . Now the cleare vision of God , the societie of the Saints , and Riuers of pleasures at the right hand of God , runne in their minds : O that they could forget their losse !

2. The second action it doth , is , It wounds , and gnawes , & lashes the heart of man , fretting within man , for the former euils committed . Now the Consciences of many men , are lulled asleepe , on the downe-beds of securitie ; but then its clamors will be so loud , its voyce so shrill , and peircing , that it is a very hell , to endure an enraged Conscience , the beginnings whereof , we may see in persons male-content , who flying the sting of an accusing Conscience , seeke by laying violent nands on their owne liues , to escape its galling . This , some haue compared to a Vulture , euer gnawing , and feeding on mans heart , to a fury , euery haire of whose head was a venemous Snake ; so wittie men haue beene to set forth their owne misery .

3. It terrifies and affrights the damned : a guiltie Conscience ( we know ) makes men deeme euery tale that is told , is of them , and to thinke , that euery bush is a beare ; causing feare where no feare is . Much more will it skare the sinner , in the pit of perdition ; where euen the soules haue their obiects of feare , and terror . If Cain on earth feared , euery man would kill him , vexed with guilt of conscience , what a peck of feares thinke we him in now , enuironed with a Legion of Deuils ? who besides the Lords Commission , haue euer ought man a bitter spight . Hence arise those weepings , and wailings , those skrekings , and howlings , mentioned Mat . 13.22 .

4. Lastly , It subscribes the righteous judgment of the Lord , confessing its desert , to be no lesse then the punishment thereof ; Mans spirit will sustaine his infirmitie . While Conscience takes our part , it is no smal matter can appall mans heart , but here it is become mans enemy , setting in foot with the Tormentor ; prouoking those hellish furies to lay on loade , and spare not , sith he hath out-faced the Iudge himselfe , in despising the offer of his grace : and also replying to mans hellish out-cryes ; nay , it is well done , I told thee as much when thou mightest haue preuented it ; nay , beshrew him if he spare thee : now thou feelest what it is to sinne against God ; what to offend a Conscience so friendly , so sweet a companion .

These are the actions it doth ; the manner followes .

1. All these euill offices it doth most rigorously : during this life , it was so weake , and maimed , that its offices were either left vndone , or without life , and power ; so that the sinner neither felt , nor feared its lashes ; but now like a robbed Beare , or trodden-Serpent , it prosecutes him with the haue & cry of damnation , mercilesse and endlesse torment . There no colourable distinction will stop its mouth , no bribes of pleasure , or profit , can cause its silence . From this rigor of Conscience , wee haue a Prouerbe ; He hath a hell in his bosome as goodly as he makes it .

2 All these it doth restlesly , giuing the sinner no ease , no respit : In this life paines and diseases haue their fits , twixt which there is a breathing space , to reuiue the spirits : but in hell , Conscience neuer blines condemning , lashing , and torturing the sinner , being set on , and backed by an infinite , and endlesse wrath , the edge of its reproofes , will no longer be dulled ; it sets it on for forgetting ; and for this cause , it is fitly resembled to that disease , called the Wolfe , which is euer sucking and gnawing , till it haue made man like an Anatomy , neuer ceasing till it haue exhausted the vitall powers . In that torment the Glutton shal be denied one drop of water , one dram of refreshing to his paine : Luke 16.25 .

3 All these it doth Eternally , after Millions of Millions are spent in tbose fiery flames , their yeares are as ready to begin as euer : a Childe with a spoone may sooner empty the sea , then they accomplish their misery , this word neuer , is that which galles the heart of a sinner : on earth we say , extreame passions take away sense , and nothing violent is perpetuall : but in hell it is farre otherwise , a wonderment it is , how the powers of nature shall be fitted for torment , that wheras one would thinke such extremity of paine , would breake the stoutest heart , yet the same wrath that imposes positiue torment , supplies spirits to beare it without consumption , without anullity , a riuer of brimstone is not consumed by burning : Reue . 14.11 . Isay 66. vlt .

But me thinkes I heare you obiecting , how doe you know these things of hellish Conscience , hauing neuer felt them ?

1 Experience is the Mistresse of fooles , can not a man know that fire is hote , vnlesse hee put his finger into the flame ? All these offices conscience performes to sicke persons , and men condemned to die , being but the first fruits of their future inheritance ; but tell me , wast thou euer in the Purgatory of an afflicted Conscience ? Didst thou euer feele the terrors of the Lord ? or hast beene skared by dreames and visions in the night ? Or hast thou euer learned , what a thing it is to behold a guiltie Conscience ? and an angry God without Christ ? If not , blesse God for the sense of his loue ; or otherwise , thou wouldest haue felt as much , as now thou hearest .

These degrees of euill in the Conscience , are of vse for Information , for Exhortation .

1. We are here informed of the just Iudgement of the Lord , Infor . in imposing the same torment on wicked men , he doth on euill Angels , they are as like as two twins can be : Satan was his own tempter , so they wilfully harden their owne hearts ; he hath an inuetera●e malice against Religion , and they scorne , reuile , & persecute to the vttermost the Saints ; he more wicked where his chaine is shortest , Reu . 12.12 . and they more dissolute towardes their end . Isa . 22.13 . As persons infected with the Plague , are thrust into the Pest-house together , though of different qualitie before ; so no place so fit as hell for those , whose impieties , nor heauen , nor earth can endure . Reu . 15.3 .

2. Infor . It informes vs how great & exquisite the torments of hell are ; for if one facultie hath so much fury , as to make man thus miserable , what may we thinke will be the torment of the whole ? if the scalding of one finger will cause so much smart , what will not the torture of all the senses , and members ? Besides , if that distinction of the Schoolemen be warrantable , of the paine of sense , and paine of losse ; and that ( as they say ) the losse of Christs presence , and the priuation of the loyes of heauen , doth more afflict them , then all the sensible torment . Sure , words may somewhat intimate , and comparisons resemble ; but no Art of man can punctually describe that vneffable measure of torment , prepared for the Deuill , and his Angels . Mat . 25.40 .

3. This also Informes vs , Infor . there will come a day , when wicked men will approue Religion , and wish a thousand times , that they had but one houres respite , that once more they might heare the voyce of the meanest of those Ministers , they formerly haue despised ; counting them happie that haue the bels of Aaron sounding in their Assemblies , who haue time , and opportunitie , to preuent their condemnation . The Glutton in hell , was not a little perplexed with the neglect of Religion , now desiring his brethren might haue a message of terror , to affright them from their voluptuous liuing , which had cost him so deare ; now he prefers Lazarus godly and miserable life , to all his jollity in daintie fare , delicate , and rich attire .

These degrees of vncleannesse , serue to Exhort vs ;

1. Exhort . To heare and obserue Conscience gentler checkes , and reproofes here , or else let them assure themselues , it will pay them home hereafter ; here it offers mans heart sweet focietie in vertue , and Religion , but being casheired by head-strong , and exorbitant affections , it turnes our vtter enemy . If neither the joyes of heauen , nor the priuiledges of a better life , will stirre vp in vs a care of holinesse , let the furies of hell , and the lashes of an enraged Conscience , affright thee , from glutting thy selfe in sensualitie . The day is at hand , and the time postech , wherein an Immortall death , and an Eternitie of dying , attend all the workers of iniquitie .

2. Exhort . This also Exhorts , sleepie Consciences , to awaken , and he are what is that pittance , which by their gracelesse carriage , they haue treasured vp to themselues . Or else if thou wilt not heare , feare that censure ; He that is vncleane , let him be vncleane still ; a Prophet hath beene amongst you . O ( say these wretches ) if I could see som damned Epicure to come from hell , and tell vs of the torments they endure ; or some wanton Dalilah , to informe vs , that the fire of lust , is quenched with the greater flames of hell-fire . O then they would leaue their filthinesse ! Why man , Is not the voice of the liuing God , as authenticall , as of a damned ghost ? Nay certainly , if thy eares be sealed against instruction from the Word , and the Oracles of life be to thee as water spilt on a stone ; all the deuils in hell , cannot worke any good in thee . Luk . 16.31 .

The third thing proposed , Kindes . concerning this acquired vncleannesse , is the kindes .

1. Conscience seemingly good , which hath such faire demeanor towards men , that it s often taken for renued Conscience ; such is the Conscience of Ciuill honest men , who are very strict in obseruance of common Iustice ; that one would judge , it were for loue of vertue , and conscience of GOD ; whereas indeed vertue , in case it outstrip their modell , and selfepleasing course , is abhominable in their eyes .

2. In hypocrites , who will run themselues out of breath in outward performances , and giue Religion such gilded words , and goodly shewes , as passes ; yet being none of the Lords plants , are sure to be rooted out . Both these in the eyes of the world , are the onely Christians ; whose Consciences were as yet neuer purged from their vncleannesse .

2. Erronious Conscience , that smites for well-doing , or omission of euill ; being either in

1. Superstitious persons , who more trouble themselues about Annise and Cummin , then the weightier points of the Law , righteousnesse , and iudgement . Catch at the shaddow , and so lose the substance of Religion . Thus our Popish Recusants make conscience of flesh-meates , and numerall prayers , neglecting the Scriptures , and Sabbaths of the Lord . And for subiection to authoritie , they count it meritorious , to murther the Lords Annointed .

2. In Nouices in the saith ; whether such as are yet in the pangs of the new birth , or otherwise weake in judgement . Naaman will needs haue two Mules loade of earth , as being more holier then any other , 2 Kin . 5.17 . Thus Peter was ignorant , both of our libertie in Christ , from Iudaisme , as also , of the calling of the Gentiles ; vntill God by a vision from heauen , instruct him in both . Thus our Seperatistes will haue a Church free from Imperfections ; and many tender hearted Christians , depriue themselues of much peace , and libertie , by imposing on themselues Voluntary Religion . All which errors , arising from tendernesse of heart , are the rather to be forborne ; yet are not without sinne in the person , pollution in the Conscience .

3. The third kinde is , benummed Conscience ; which if it stirre at all ( which is very rare ) it is so slenderly , and coldly , that the heart , drowned in deepe securitie , is nothing awakened ; it can slugge twentie yeares together , and neuer call the sinner to reckoning ; yea , oft times the whole life of man , vnlesse some memorable hand of God rowse it vp ; and for matters of lesser moment it dallyes , if I neuer doe worse , I care not : making faire weather , where a liuely Conscience would raise stormes . Thus Dauid almost for a yeare reasons with himselfe ; when two Armies meete , some must needs fall , and if it be Vriah , wherein is he to be priuiledged aboue others : and hath not the Leader , power to place whom he will in the forefront of the battell ? This and such like stuffe serued to stop the mouth of his Conscience , till the Prophet conuinces him of his guilt herein , Gen. 42.21 .

4. The last kinde is , seared Conscience , which by custome in sinne , is growne vtterly without life ; as flesh seared with an hot Iron , becomes dead , and is no longer informed by the soule ; so continuance in sinne , depriues Conscience of all life in the truth .

This is in persons of the basest qualitie ; as

1. Persons wilfully obstinate , and dissolute in sinne , hauing sworne to worke wickednesse , in despight of God , and man ; as Ahab .

2. Apostates , who are wilfully fallen from the truth they formerly professed , or were perswaded of : and being giuen ouer to a Reprobate minde , set themselues in direct opposition to the truth , sinning of themselues , to their vtter perdition . These are the highest degrees of sinne , declaring the persons to be Irrecouerably fallen from grace . 1 Tim . 4.2 .

These degrees of euill Conscience , doe shew vs , Teach . that there are degrees of sinne , and diuerse sorts of sinners ; though truth is but one , yet error is manifold . Of foure sorts of ground that receiue seed , there is but one brings forth fruit to perfection . for one good Conscience , there are foure sorts of euill ; it is the common practice of these times , to blesse themselues in a conceipt of their happinesse , for that they are no drunkards , no oppressors , but iust and vpright dealing men . Whereas there are diuersities of sinners . And what if thou be none of the grossest , yet euery sinne is mortall ; and a seemely good Conscience , may as truely euince thee to be in that state of damnation , as a seared may , and though thy torment be lesse , yet the best of hell is hot enough . Psal . 1.1 .

The fourth thing proposed , Properties . is the properties of this euill Conscience ; which are these ,

1. It is quiet , suffering man to slugge in sinne without remorse ; as in those persons , Iere . 7.10 . who presumed of deliuerance , though they did lie , and steale , & murther , and other such like abhominations .

But though the Renued good Conscience is quiet , as well as this euill and benummed , yet they differ in maine and essential things .

1. In the causes .

2. Motiues .

3. Durance .

1. For the causes .

1. Euill is quiet out of ignorance , not discerning what is right , what wrong ; and though there be motes , yet the beames of diuine light are wanting , to discerne them , Ion . 4.11 . But good , is quiet out of Innocency ; it hath made priuie search in the heart , and can finde nothing to quarrel about , the couenant of the Lord being obserued sincerely , according to desire , and endeuour . Psal . 18.21 .

2. Euill is quiet out of Impenitency , as being vnable to disquiet mans heart ; such is the weakenesse of the one , and hardnesse of the other ; but the good is quiet out of veritie , it vpon examination hath found the heart adorned with many excellent graces , and the life beautified with good workes : so that vnlesse it should lye against its own knowledge , it cannot doe otherwise , Isa . 26.14 .

2. They differ in the Motiues ;

1. Euill is quiet , and of a desire of rest , it would by any meanes be at peace with it selfe , though it buy it deare ; and therfore dares not come to the light , willing rather to feele hell euer , then heare of it once . Isa . 30.10 .

2. Its quiet , out of a loathnesse to account , it cannot endure to heare of the Reckoning . Its run it knows not how far into arrearages with God ; it dares not cast vp its debt-booke , Iudgement is so tedious to heare of , it chooses rather to put heauen to a peraduenture , then disquiet the heart by examination .

Contrarily , good Conscience hath other motiues , such plaine demonstrations from the sanctitie of the life , such experience of the humilitie , and sinceritie of the heart , with whom it hath had daily , and familiar conuerse , that it should much abuse its authoritie in vexing such a true Israelite , and plaine hearted Christian .

2. The witnesse of the spirit of God , vttering a sweete voyce , and working in vs a strong perswasion , that we are in the state of grace ; and from this perswasion , there issues a sweete calme in mans Conscience . Peace of heart being one of the fruits of the spirit . Gal. 5.22 .

3. The third difference , is in the durance of this quiet ;

1. Euill is quiet onely till it awake from the sleepe of securitie . If at any time the Word come home to the Conscience , Ahabes conscience bestirres it ; or if Gods immediate hand of affliction doe but rowse it , then as a band dog , it flyes into its masters face .

2. At the farthest , it is quiet but till the particular appearance in Iudgement . Suppose it be seared , and so without life , yet that is respecting vs onely , all its offices respecting God , remaine entire , so that at the day of summons it will produce volumes of a large size , to arraigne , and indict the sinner .

On the contrary , good Conscience is quiet ;

1. Vntill the person step aside by some disorder , and then as a sweet friend , it takes him by the hand , and tels him roundly of his miscarriage . 3 Sam . 24.10 .

2. Its quiet with vs onely while our couenant with God is maintained , or being violated , vntill we haue sued our our quietus est , out of the Lords Court of dispensations , stand out with God in neglect of godly sorrow , confession , or other holy duties , and conscience will be at daggers with thee . Euils of smart it matters not a rush , but those of sin , it can no way digest . Dauid findes no rest in his bones , till he gat to confession . Psal . 32.35 .

2. The second propertie of an euill Conscience , is stirring , raising such distemper in the heart of man , that a dog would not endure such a life , like a band dog , barking night and day , so that in the middest of his iollitie , the heart is sorrowfull ; yet for that you may remember , it was a propertie of the Renued good Conscience , it will be worth our labour to difference them : differ they doe .

1. In the grounds .

2. Manner .

3. Issue .

1. For the grounds ; Euill stirres in man , for that he is out of the couenant , an enemy to God , and an heire of wrath . Caines disquiet was , that God was bent against him , his state damnable , and his sinne irremissible . Gen. 4.13.14 . But good Conscience stirres , for that it hath failed in keeping the couenant ; for that so holy a Law hath beene violated , and so kind a father offended , as for the state of grace , it neuer questions that , vnlesse it be in some spirituall swoone , which lasts not long , but the Comforter returnes .

2. Euill stirres at sinne , not as sinne , not as a violation of a diuine law , but as a meanes to procure misery . Act. 8.23 . Simons care was , that none of those things might befall him ; 1 Sam . 15.30 . and Saul desires to be graced before the people , for God it was no matter . But good stirres more at sinne , then an hundred plagues . When Dauids Conscience stird , his complaint was , take away the sinne of thy seruant ; as for the punishment , he not only kisses the rod in choice of a plague , but would haue none smart for it but himselfe ; Alas , what haue these sheepe done ; I and my fathers house haue sinned . 2 Sam . 24.10.17 .

2. For the manner .

1. Euill Conscience stirres vncertainly , by fits and starts , now and then , when it cannot chuse , after it hath surfeited of lazinesse many a faire day ; the heart being leauened with impietie , soone smoothers any good motions distilled thereinto . Thus it fared with Saul , 1 Sam . 16.23 . But good , being euer wakefull : a good Centinell stirres at euery disorder , no sooner can a wicked lust peere out the head , but it is cald to Conscience Court , and there censured .

2. Euill stirres alwayes in the extreames , either so coldly , that it makes not the sinner blush , or else being suddenly awaked , it rages so furiously , that there is no liuing by it ; making the wounded heart , to runne vp and downe , like a stricken Deare , with the deadly arrow hanging in his side . Gen. 4.15 . But good shunnes both those extreames , it gently , and mildly , yet imperiously , and effectually admonishes the disordered heart ; neither needs much adoe , the heart being tractable to good , attends its voyce , Isa . 30.21 .

3. They differ in the issue of this contention ;

1. Euill stirring , driues the sinner from God ; the sound of its voyce being onely damnation , and the torments of hell , apprehending God as a terrible God , it is impossible , that the soule beholding God out of Christ , should euer swimme out of the gulfe of despaire . Thus Saul runs to a Witch at Endor , 2 Sam . 28.8 . But good Conscience so stirres , as that it driues the sinner from himselfe , but euer to God ; it dares not deny the Word of consolation , that speakes to vs as to sons ; its quarrell being against sinne , and not the person ; it leads him to the fountaine of mercy , by contrition of heart . Peter goes out and weepes bitterly for his offence . Luk . 22.62 .

2. Euill so stirres , that it armes the sinner against himselfe , or others ; if Saul be vexed with the euill spirit , he will not spare his Ionathan , if he speake but a crosse word . 1 Sam . 20.33 . And others male-content , haue beene the executioners of wife and children . And Iudas , stung with guilt of Conscience , in a desperate moode , throwes himselfe downe headlong , and so burst asunder , Act. 1.18 . But good Conscience so stirres , as that it remooues sinne , which is as an euill disease in our bones ; and by assurance , doth so reuiue the drooping spirits , that all the powers of nature fare the better ; its health to the nauill , marrow to the bones . Pro . 17.22 .

The third Propertie of this euill Conscience is , It s mutable , off and on ; sometimes it will carry a face of sinceritie ; by and by as dissolute , as shame of men , and feare of lawes , will suffer it . In case it falls into good company , its carriage shall be so demure , and semblable , its speeches in pure print ; that one would admire its facilitie herein ; yet when it comes into the worlds sinfull mates , it will swill , and sweare , and reuile amongst the thickest . True it is , naturall Conscience can both discerne , and dislike some grosser crimes , vntill it be hardly set in temptation , and then , when suggestion will haue no nay , it is shamefully foyled . Pilate a while stickes to Christs innocency , out of Conscience of equitie ; yet their instancy ( good Rulers must yeeld something to euill manners , for feare of mutiny ) was a great stumbling block , especially , the feare least a complaint should be carried to Caesar , Ioh . 19.12 . and his office endangered . A perillous matter , when ( silly man ) thy office and natiue soyle , are forfeited hereby , and thou driuen to dispend the remainder of thy bitter houres in exile .

4. Euill Conscience is partiall ; there is some fat sinne or other , it is pleased to spare , the sweete whereof , it puttes vnder the tongue . Some will reforme their sinnes of pleasure , others of profit ; some their great sinnes , which the world cryes shame of ; others their lesser crimes , being not strongly tempted thereto . But where is he that will throughly purge his Conscience from dead workes ? Vntill Iohn come to Herods bosome-sinne , he shall be wel-come to the Court , and haue all possible grace from the King ; but if he touch his white sinne , ( and who will stand still to haue his eyes put out ) Iohn must to prison . Such a fondling is his darling lust , that the Word must not blow vpon it ; when yet if Iohn will hoouer aloofe , and conteine himselfe in forraine application , he is the onely Preacher ; and to gratifie his paines , many things shall be reformed . Mark . 16.20 .

5. Euill Conscience , is lazie and blockish , nothing will sinke into it ; it hath beene weeted with the sweete influence of heauen : all the good creatures of God , haue beene seruants to its comfort ; yea , it hath had the good word of God , with the offer of saluation , proposed to its choice . Besides , God as a iust Iudge , hath followed it with his scourge , to see if by any meanes , he could make sinne abhominable ; and yet it is neuer the better , nothing will worke vpon it . Is it not a wonder , that many Congregations , after so much sweate , and paines of their Pastor , are yet so ignorant , and stupid , in matter of godlinesse ? Sure , they are possessed with the dumbe and deafe spirit of obstinacy , & their hearts shut vp in vnbeliefe , or else something , at least , Conformitie to outward Religion , would be wrought in them . Isa . 26.10 .

6. Euill Conscience is declining , growing daily worse and worse ; that light it hath by nature , or education , is extinct by neglect . Custome in sin hath raised such a mist , or damp in the conscience , that the very light in mans mind is become darknesse , and sinne goes vnseene , vncontrolled , vntill the full measure of Impietie be fulfilled ; No man suddenly growes most wicked : This Cockatrice is not hatched in an instant . Conscience in the vilest varlet , at the first hath some sparkes of honesty in it , which being drowned in deepe securitie , and ouerwhelmed with a whole Rout of vnruly lusts , man in time comes to that degree of impietie , that he sinneth sinningly , earnestly , and with both hands , hauing forgotten to be wise and vnderstanding , 2 Tim . 3.13 .

These Properties of euill Conscience , are vsefull :

1. To informe vs , how necessary it is that the Lords Ministers shuld so handle the word of truth , that euery man may receiue his own portion ; distributing mercy to whom mercy , judgement to who judgement belongeth . One man is not more like another , then good & euill Conscience , both quiet , both stirring ; so that vnlesse the wholsome Word be so diuided , that euery man may see his heart Anatomised , his sin desciphered by euident Characters , & marks of good and euill , man can neuer be brought to a sight , and sense of his misery , which is the first step to true happinesse : if otherwise the Word be handled , in a generall and confused manner , the vilest offenders partake of the childrens bread , and are carried in a fooles Paradise . Ieremy must seperate the precious from the vile , or else he behaues not himselfe , as the Lords voyce . Iere . 15.19 .

2. This also Informes in a Reason , why after the husbandry of the Lord , and the paines of his seruants , so little good is wrought , so slender Reformation , but rather the grace of God is abused to wantonnesse , and libertie in sinne . Alas , how can it otherwise be , sith mens Consciences are so lazie , mutable , and partiall , so that the Word , how euer otherwise powerfull , is as water spilt vpon a stone ; the Prophets eloquence , and power is commended , and he like one that can play well on an Instrument , and Christes doctrine so powerfull , and as sweete as any Pipe , yet could not mooue that vntoward generation to dance after him . The sluggard is more wise in his owne eyes , then seauen men that can render a reason ; euery one is affected with his owne measure of Religion , that though they haue beene hewen by the Lords builders , or should be brayed in a Mortar , yet will they not leaue their folly . Luk . 14.18 .

The last thing premised , is the Rules of Recouery ; the discouery of the disease , without prescribing any Cure , doth but aggrauate the soules sicknesse ; seeing then that the Cure is possible , I will no longer hold you in expectance of the Remedie . Obserue these Rules .

1. Labour to be in Christ , by whose vertue it is onely , that the Conscience is purged from euill . The poyson of sinne , is of such a mortall , and deadly nature , that nothing in heauen or earth , is so medicinall as to cure it , sauing the blood of the Immaculate Lambe of God . Thou mayest make a couenant with hell , and death , and daube vp the breaches of thy soule with the vntempered morter of selfe-flattery ; yet Conscience is so far from healing , that the wounds are farre deeper ; securitie being added to impietie . Also thou mayest with Saul , get some skilfull Musitian to driue away thy dumpes ; or with Cain build Cities ; thinking by multiplicitie of affaires , to stop its clamors , or ( which is the basest refuge , yet not to base for some I haue knowne ) else betake thy selfe to the Alebench , and so choake Conscience with an heape of grosser impieties : yet when thou hast all done , either betake thy selfe to the fountaine of mercy , in the merit of the Lord Iesus , or all thy Refuges are but as figge-leaues . Heb . 9.24 .

2. Seeke after Knowledge as after hid treasure ; acquaintance with Gods word , resolues doubtfull cases , about which oft times tender consciences are disquieted . Knowledge discouers a world of disorder , which otherwise lies hid in the heart of man . That Prouerbe is here verified , Who more bold then blind Byard : no mans heart so full of Atheisme , obstinacy , & irreligion as theirs , who are yet vncatechized in the A. B. C. of Christian faith . The soule we say , is the eye of the body , and the Conscience , the eye of the soule , and knowledge the eye of Conscience , so that where it is wanting , the whole man liues in blindnesse , vnwitting at what he stumbles ; and if blind Conscience , lead blind will , and affections , are they not in danger of the pit of perdition ? Pro . 19.2 .

3. Earnestly ; contend for the faith of Gods elect , which is a soueraigne Medicine to an impure heart . Faith hath a double efficacy in the cleansing of our nature . 1. By bringing to vs the fine linnen of Christs righteousnesse , to couer our deformities , both of nature , and practice . 2. By placing the feare of God in mans heart , whereby euill motions are chased away , and holy desires nourished in vs ; for who is it that can see such loue in Christ , as is manifested in the worke of our Redemption , but also discernes both vnworthinesse in himselfe of such mercies , as also a chaine of duties , which this load-stone of loue drawes after it , Act. 15.4 . Faith also is of an attractiue nature , and mixing it selfe with the promise , suckes out of the liuing Word , such strong assurance of Gods face reconciled , that nothing in this earth can destroy the sweet peace it hath , Isa . 26.3 .

4. Be conuersant in the faithfull Word ; for authoritie , and diuine excellency , all Scripture is equall , being of diuine inspiration . But to vs in respect of vse , some places more specially suite with some mens causes , meeting most roundly with their bosome sinnes , or pressing with greater vehemency , some dutie they are most backward in ; this is called the wholesome word , the sincere milke of the Word . In the meditation , and application of this , who euer is conuersant , shall find his nature changed , and the disease of sinne healed . Most men delight in forraine application , and are tickled when they heare others sin roundly dealt withall , and they meane while soothed ; but when the word comes home to their owne Consciences , their sinne ( like the disease called Noli me tangere ) may not be touched , then they fling , and spurne at the Reproofe , as proceeding from personall spleene , or indiscreet heate , or brain-sicke humor , and so hinder the purging of their Consciences , whereto the Word hath wonderfull efficacy . Iob . 22.21.22 . Ioh . 17.17 .

5. Nourish the motions of the spirit of grace in thee , which lead the ring in the Renouation of mans heart ; for God doth not conuert any against their wills , nor yet doth he force them to be Religious , but softly , and gently , yet effectually , inclines their hearts to the election , and choice of that which is agreeable to his wil : the which stirrings of grace , receiued into carnall hearts , as firebrands in the snow , are suddenly extinct . Christ knocks at our hearts , offering Communion with vs , but if we suffer his lockes to be wet with the due of the morning , and yeeld cold entertainement to the tendry of his grace , he in vnkindnesse departs , leauing vs in a spirituall desertion . Cant . 5 2.

6. Importune the Lord by prayer , that he would be pleased to grant thee this spirituall washing : the puritie of the soule is a spirituall grace , and must be sought for at his hands , who is the father of lights . All the Ordinances of Religion , are of no efficacy , without this blessing ; it is not the washing of water in Baptisme , can cleanse the Conscience ; nor the Elements of bread and wine , saue the soule , but the spirituall vse of these ; the eye of faith peircing into that , that is within the vayle : such a legion of lustes , as are chained vp in the heart of man , cannot be expelled , but prayer and fasting , nor will the strong man , yeeld vp his hold , vntill he be disarmed , and spoyled by a stronger then he . Our onely refuge , is by humble supplication to purchase the Lords assistance ; before whom Satan as lightning falls from heauen . Experience will witnesse this truth , no man euer subdued his heart , nor quelled temptation , but it cost him many a deepe sigh , and bitter throw in confession , and deprecation , 2 Cor . 12.8.9 .

These are the speciall helpes , yet adde hereto a diligent watch , frequent examination , and Christian conference , great helpes to a good Conscience , if done heartily , and constantly .

For Vse .

1. Learne how profitable holy duties are ; Teach . they not onely testifie our obedience to God , the Commander , but adde more and more to the habit of holinesse . Here you see faith , and prayer , and acquaintance with the Scriptures , as speciall helpes to the Recouery of our soules ; so that though there were no reward to come , ( which yet is the summe of our hopes ) yet such is the riches of Gods grace , purchased by a Christian carriage of worships , that all our paines doe not counteruaile the least part of our Reward ; sith euery act of worship sets an edge vpon our zeale ; the more thy faith is exercised , the stronger it is ; the more thou art exercised in the duty of prayer , the more powerfull is the spirit of prayer in thee . There is no increase to that of grace : the Vsurer gaines ten in the hundred , and the Non-resident , an hundred in ten , but the good seed of grace , redounds an hundred for one . O who would not turne spirituall purchaser ! Luk . 8.15 .

2. Teach . This Teaches vs to beware of spirituall securitie , in the neglect of Consciences puritie . There is a Physitian skilfull , and experienced , and our cure possible , and tendered vs without money , or price . O then hauing wisedomes price in our hand , why should we now draw back from the purchase of true felicitie . When Naaman heard , there was a Prophet in Israel , could cure his leprosie , no man needs to bid him hie thither : he spares neither paines , nor cost : so willing are we of the Remedie , where the heart is sensible of the malady ; and is not sinne more infectious then any Leprosie ? yet what security possesses our harts , occasioned by the ignorance of our spirituall nakednesse ? Consider we these Meditations .

1. As things most excellent , when they putrifie become most abhominable , so it fares with our Conscience , it by creation is the purest power in our natures , but where impietie swayes in it , it growes the nurse of vice , and stepdame to vertue , working no more , nor no greater impieties , then a deuilish suggestion , and a dissolute heart can inuent . Salt a most sauoury thing ; yet hauing lost its saltnesse , of all things most vnprofitable ; so our Consciences may doe vs the greatest good turne , but being abused , nothing can doe vs halfe the mischiefe it will .

2. In a defiled Conscience , Gods Image is wholly lost , euen those remnants left in the minde , are wholly extinct . When wine is poured out of a Cup , the sides are yet moyst , yet when it is rinsed and wiped , there remaines not the least taste ; euen so , that glimmering of diuine light left in the naturall man , is so defaced by obstinacy in sinne , that not the least sparke thereof remaines .

3. An euill Conscience makes all things else euill to vs , poysoning all wee meddle with ; it suckes poyson where an honest heart would gather honey : this makes our zeale rashnesse , profession hypocrisie , the Word of grace , a sauour of death , and Christ a rocke of offence ; as dead flyes putrifying , cause the Apothecaries oyntment to stinke , or as a few drops of vineger , soure a whole boule of beere ; euen so infectious is an euill conscience . Tit . 1.15 .

4. An euill Conscience workes all the mischiefe it can at home ; drunkennes makes others smart , as wife and children ; reuenge spils the bloud of another , and couetousnesse hurts others to inrich it selfe , but an euill conscience is most pernicious at home , it araignes , condemnes , & executes , not others , but it selfe , Viperlike eating out the bowels of its own damme .

Lastly , if all this adoe be requisite to Recouer Conscience , Teach . right happie are they that are alreadie purged from such a filthy plague : Let others deride thy godly endeuours , and count thy precise life singularitie , no matter : loosers may haue their words , yet thou hast tasted of the sweetnesse of a holy life , partakest of the diuine nature , and art deliuered from the nethermost holl : all their Corne , and Wine , & Oyle , are nothing to the benefit of conscience ; for ,

1. It is a light shining in the darkenesse of naturall corruption , dispelling the mistes of ignorance , and planting Gods feare in the heart . And what is more chearfull then the light ? nothing in the whole course of nature , Pro . 20.27 .

2. It is the soules Physition , telling vs the maladies of sinne , we are most subject to , and prescribing soueraigne Receipts , in case the heart be fallen into a spirituall swoone , or Lethargie ; It s readie at hand with the pills of the Law , and the terrors of the Word ; it hath the vomits of Repentance , and sugured Cordials of the promises of mercy .

3. It s a shield , and buckler against the Canon shot of slander , and foule words ; couering our head , that none of those euill occurrents that befall the Gospell , can daunt , or driue vs from the field of the Church , and conflict of temptation . Pro . 18.14 .

CHAPTER V. 1. The Obiect about which Conscience is exercised , being twofold , 1. God , 2. Man . 2. A good Conscience hath a speciall care of Gods worship : the equitie whereof plainely shewed . 3. A full description of this worship of God by the nature , distinct kindes , and speciall properties of it ; and wherein it properly consisteth . 4. The second Obiect of Conscience , viz. Man , wherein the doctrine concerning Scandals of all kinds , with necessary directions for the auoyding of them , is largely handled .

THvs farre we haue handled the common place of Conscience ; it remaines wee come to the obiect of Conscience , the matter about which it is exercised ; which is two-fold . 1. Respecting God his Worship ; 2. Man in the seuerall offices of equitie and justice . For where he speakes of Conscience in offensiue towardes God , and man , these words ( in duties ) must be supplied , or the Scripture is stripped out of its sense , which is the very life of the Word ; for Conscience is not vnquiet to God , or other men , but our selues , for neglect of dutie to them .

This being the meaning ; from the first obiect , Worship of God : obserue ,

A good Conscience hath a speciall care of Gods Worship . Ios . 24.15 . Ioshua in his farewell Sermon to the people , shews them both the euill and good way , with the fruits of Obedience , and Rebellion ; and because they shall not thinke he speaks these things out of forme , and by speculation onely , his practice shall comment vpon his doctrine , though all men reuolt from God , yet I and my house will serue the Lord . And Christ himselfe in Mat . 4.10 . hauing large and faire pro●●ers made , if he will but put off his hat , and make the deuill a legge ; answers with that place , Deut. 6 13. Thou shalt worship the Lord thy God , and him onely shalt thou feare . Besides , it was a matter of the greatest comfort to Paul amongst the thickest of his foes , that he had walked in all good conscience to God-ward vntill then . Act. 23.1 .

There is diuine equitie for the clearing hereof .

1 It is a part of Conscience bond , yea that absolute , and direct binder of conscience we spake of , the word of God , he that of his bounty hath giuen vs all things to vse , and dispose , hath yet reserued the homage of his creatures , as a Rent-char●ge euery day , and houre to be paid , his Authoritie binding alwayes , and his mercies renued euery morning : this is that kisse of fealty , and subiection required vpon paine of hot displeasure : Psal . 2.12 . At other slips , His holinesse may winke , but this Royalty of worship , hee will no way dispense withall , Isa . 42.8 .

2 The Lord is the beginning from which , & the end to which all things are , from him , and for him ; hence he stiles himselfe Alpha , and Omega , as being the first Mouer , vpon whom all secondary causes doe depend , and also the maine ende , and principall scope of all his works : who builds an house , or plants an Orchard , but he intendes vse , his owne profit , or delight ? so the Lord hauing built so excellent a fabricke as man , will haue his owne glory promoted by him , Rom. 11. vlt .

3 A good Conscience knowes none so worthy , none at all worthy of diuine honor , but him alone , as being Soueraigne Lord of heauen and earth , the onely true and eternall God , whose excellency though it much dazell the eye of mortall reason to behold , be it but his backe parts a glimpse of his surpassing worthinesse , yet it hath so rauished the heart of the beleiuer , that he hath for euer deuoted himselfe to be the Lordes , and sworne to keepe his righteous Iudgements : Iere . 10.10.12 .

2 Al-sufficient , and able sufficiently to reward his worshippers : for Angels , Conscience hath learned they are sometimes by Diuine commission our seruants , and at the best but our fellow-seruants ; and therefore vnworthy this honour ; and but finite , and therefore vnable to reward vs for our seruice ; onely the Lord hauing the keyes of life , and death , heauen and earth , is fully furnished to crowne vs in well-doing , Heb . 11.6 .

Now in that Worship is a cause of that moment , as being the principal aime of our whole life , let vs a little explaine it by a view of the 1. Defin . Definition . 2. Distinction . 3. Properties .

1. Worship is an Immediate act of obedience to God : an act of obedience respects the whole Law , an act of Mediate obedience , the Commandements of the second Table , but Immediate are obedience , the first Table onely .

2. Dist. Worship is distinguished into 1. Principall . 2. Subordinate .

The one the soule , the other the body of Worship : first of the Principall .

1. Principall , is that Inward disposition of the soule , in yeelding immediate obedience to God , consisting in Repentance , faith , loue , patience , and other graces of the spirit : the which I call principall , for that it is both 1. necessary , and 2. compleate , which the other is not .

1. Necessary , in that it stands not with the Iustice of God , to receiue a sinner to grace , vnlesse he fulfill that condition , which serues the immediate application of Christ .

2. Compleate , as being of it selfe auaileable to saluation , in case of priuation , which the other neuer is , without it . Faith and Repentance , with an habituall obedience , will suffice such as by exile , imprisonment , or sicknesse are deteined from the outward exercises of Religion ; as Dauid in Meshech . 〈◇〉

2. The subordinate worship , is the carriage of the outward man in immediate obedience to God ; consisting in Preaching , hearing , Sacraments , and prayer , which are little worth , without the concurrence of Inward holinesse ; as the body is dead without the soule informing it , so is outward without inward worship . Rom. 2.29 . And as It is not compleate without the other , so not necessary , but may be dispensed with , and the omission of it is no sinne to the Conscience , in these cases :

1. In case of priuation , where they cannot be had , either by reason of publicke persecution , priuate banishment , or Gods immediate hand of sicknesse . In the Wildernesse , Circumcision was omitted , yet without sinne , by reason of their sore trauell . Iosh . 5.3.7 .

2. In case a dutie of superior reason meete with it , which swayes the lesser , 〈◇〉 bindes to the greater . Suppose the Samaritane was going to the Synagogue , or Sacrifice , and by the way findes a wounded man , and vndertakes his cure , omitting the present opportunitie of worship , and that without sinne . Mat . 12.7 .

3. In case some maine and ineuitable necessitie occurre , inforcing the miscarriage of the duty , is a greater sinne to the Conscience , then the omission of it can be . Leu . 10. from 16. to 20. Aaron omitted the eating of the sin offering in the holy place ; first , for that such and such things , as Gods immediate hand of wrath , his sonnes sinne , and sudden death , vtterly disfitted him to a seruice of that nature .

2. He should not haue beene accepted in eating it .

1. For that all Gods worships were to be celebrated with Ioy , Deut. 12.7 . And Ioy a condition of an acceptable seruice , Deut. 26.14 .

2. Sacrifices offered in mourning were abhomination . Hos . 9.4 . Yea , accursed by the LORD , Deut . 28.47 . The which Apologie seemed good in the eyes of Moses , as appeares in the 20. verse .

4. In case the generall command admit of a particular limitation : from the equitie of the whole Law of God , euery law of outward Worship , hath in it a secret implication , the vse whereof is no violence to the Law , but a genuine Interpretation . This our Sauiour intimated to the Pharisies , Mat . 12.5 . so strict in the Letter , when he told them , the Priests breake the Law , and are blamelesse : the Implication of the strict rest being this , vnlesse thy labour may more set forth my worship . Rest being no part of worship , but a necessary dependance of it .

5. In the state of glory , when death shall be swallowed vp of immortalitie , and Religions end attained , to wit , Gods glory in mans glorification . We shall not need these helpes of humane frailtie , Scriptures , Sermons , and Sacraments . Christ himselfe after the end , shall resigne the kingdome into the Fathers hand , to wit , that administration thereof he now vses . 1 Cor . 15.24 .

Concerning the properties of Worship ; they are , Prop .

1. Its diuine ; it stands not with Gods puritie , and perfection , to accept any thing he hath not required , for then his creature should giue him somthing ; our zeale must be kindled by a cole from his Altar , or it is but wildfire ; all will-worships , all humane Inuentions he reiects . Isa . 1.12 . Mat . 15.9 .

2. Worship is free , and chearefull ; obedience profferd , is no better then Rebellion with him ; He is the best obiect , the chiefest good , and worthy the quintessence of a Christians endeuour . Such as serue him for Custome , or Law , serue not him , but their owne bellies . Chearefulnesse is a condition of true zeale . Psal . 110.3 .

3. Totall ; all the faculties of the soule , and members of the body , must be vnited herein . Totall it is ,

1. In respect of the subiect ; the whole man must bow to the Lord ; a corner of the heart will not content him . As the crowne and the bed , admit of no Corriuall , so the spirit of grace , will haue all , or leaue all Deut. 6.5 .

2. In respect of the obiect ; the whole will of God must be obserued : there is no mincing , nor haluing with God ; almost a Christian , is no Christian ; the whole being of equall , both auchoritie , and excellency . Psal . 119.6 .

4. It must be directed in a Mediator , since that man is by nature exiled Gods grace ; and without a Mediator , can neuer be reconciled againe ; 1 Pet . 2.5 . all his seruices are nullities , vnlesse presented in , & through Christ ; the incense of whose Righteousnesse adornes , and winnes acceptance to our endeuours , from vs defectiue Dan . 9.17 . Reu . 8.

This first serues the information of our judgements , Infor . what to judge of those men who destroy the worship of God ; they haue no good Consciences : well they may haue their tongues gilt with the glorious titles of holy , and Orthodoxall ; but sure I am , their hearts are vnsound , and rotten ; as ,

1. The Papistes , who notwithstanding their faire flourishes , destroy no lesse then two Commandements , and threaten hard the third . The second Commandement prescribing the right manner of worship , and forbidding all will worships and idolatry , they vtterly disanull , making it a member of the first , and so retaining the words , they destroy the sense , and interpretation of it . And that they may retaine a number often words , ( so loath are Heretickes to haue their Asses eares seene ) they divide the Last ; the which our Apostle citing , Rom. 7.7 . cals the commandement , not Commandements ; who knew better the Analysis of the Law , then any of the Popes Ianizaries , Iesuites I should say . And besides , let them shew vs where the obiect meerely , ( and not the forme and end rather ) doth distinguish any of the Commandements . To defend this , they set their inuention vpon the tenters ( and blame them not , sith all their Idolatrous formes of worship , are destroyed by the genuine Interpretation of this Law . )

Therefore they affirme , that Idolatry is forbidden in the first Commandement , and may not without Tautologie be iterated in the second , in so briefe an abstract of Gods reuealed will : and this euasion goes for currant amongst them , and yet their sophistry is too short an ace , as may appeare hereby .

Worship true or false , is twofold ;

1. Terminatiue ; when the thoughts are limited to the obiect , as conceiuing a diuine excellency therein , or attributing so much to it . This worship , when it is attributed to any thing but the Lord , is Idolatry , and forbidden in the first commandement . Thus Couetousnesse is called Idolatry ; the thoughts resting vpon it , without recourse to GOD , Col. 3.5 .

2. Relatiue ; when the thoughts are carried by the mediation of the obiect , to some more excellent nature , represented thereby ; as the Chaire of estate is bowed to , with reference to the Prince ; and this bowing is a Relatiue homage to the King . Thus to worship God , by a Representation , is Idolatry , against the second Commandement ; and they haue little Diuinitie , that jumble these so distinct worships .

Now concerning the other Commandement , destroyed by them ; they teach concerning the fourth , the Sabbath to be but an ordinance of the Church , and do in their celebration more solemnly obserue the Festiuals of the Saints , then the holy Sabbath of the Lord , making it as Bacchus Orgies , rather then the Lords solemnitie , with piping , and dancing , with Ales , and May-games , as if the Lord had appropriate a day to fleshly libertie . 2 Pet . 2.19 .

Lastly , the first Commandement is not a little defaced by their doctrine , as Ignorance is the Mother of Deuotion ; away then with knowledge , as idle speculation . Againe a generall saith without particular application , is sufficient ; so then there is no vse of affiance , the forme of sauing faith . Besides , the worke done ( let the heart be intent or no ) is auaileable , not onely to saue , but merit at Gods hand : subuerting that spirituall worship , the first Commandement specially intends .

I forbeare to take into the excrements of their Iewish , and Paganish Ceremonies , foully deforming the third Commandement , or yet their doctrine of Equiuocation , or lastly , to mention how the offices of the Mediator are destroyed , and Saints ( at best ) sharing in the worke of Redemption . The garland of these Controuersies is alreadie won , with confusion to their faces , and glory to the Reformed Churches .

2. This also Informes , Infor . that many of our common Protestants doe want good Consciences , who though they carry a faire outside , and seeme the sufficientest men of their Towne . yet their liues doe proclaime to their faces they haue euill Consciences ; for

1. Goe with them to the holy Assemblies of the Saints , & there their hearts are estranged from God , either they are sleeping , or talking , or reading priuately , or else plodding about their earthly reuenues ; thus defiling Gods worship .

2. Follow them home , and you shall finde all their conference about the weather , or prices of Corne and Cattell ; no repetion , no meditation , or if ought of the Sermon they retaine , t is some history , some earthly resemblance , or lastly , some forraine application , which some others they stomacke are guiltie of : and further ,

3. Obserue them in their Families , no praying , nor praysing God for the creatures ; or if any , some Childe must doe it , or if the Maister doth it , t is Eiaculatory onely : whereas euery solemne act requires a solemne preparation ; these dartings of the heart may stand good in case we drink onely our mornings draught , or the like , but a set & solemne meale is to haue a set and solemne prayer , and prayse , Dan. 5.4 .

Besides , for Repetition , 2 Tim . 1.3 . Catechisme , and Family prayer , they esteem precisenesse ; as Elephants , their knees haue no joynts , to bow in adoration of their Creator : their houses are not Churches , their children and seruants vnreformed . Thus they content themselues with the bare name of Christianitie , as if many a Ship hath not beene stiled Safegard , or Good speed , which yet hath fallen into the handes of Pyrates . Rom . 2. last .

This is of vse to exhort vs vnto certaine duties ;

1. To try our selues , Exhort . how it fares with vs concerning this goodnesse of our Consciences . We haue here a glasse wherein we may view our hearts , we haue too long abused our peace , in trying our selues by the false glasses of custome , example , or others measure , let vs now lay a better foundation from the grounds of that truth , which is according to godlinesse . This Rule we may bind vpon , being dictated by the spirit of truth , who frameth , & renueth mans heart , and therefore knowes best what is requisite to either .

A good Conscience is thus disposed to worship :

1. It will worship against reason , knowing well that the shoes of sensualitie , doe but bar vs of our Communion with God . Religion being a diuine Art , hath a higher foundation then humane wisedome : therefore will it with admiration beleeue , where it cannot attaine . Those Capernaites hearing Christ preach of eating his flesh , conclude it was an hardsaying ( true so are all Articles of faith to Reason ) whereas had they stayed the end of the Sermon , they might haue heard that doubt resolued , that his meaning was spirituall . Ioh . 6.60.63 . 1 Cor . 3.18 .

2. Against naturall inclination , and the bent of affections , though the command crosse our naturall appetites , no matter , a good conscience will prefer Christ to all things how deare soeuer . Abraham must offer his sonne , onely sonne , religious sonne , sonne of promise , and that vpon mature deliberation , wherein carnall wisedome might haue its freakes : in which tryall Conscience taught him to obey against both Reason , affection , hope , I and general command , all which faith subdued . Gen. 22.12 .

3. Against gaine , be the Lords Iniunctions neuer so chargeable , were it to giue all vnto the poore , or sell its possessions for the reliefe of the Saints , yet will it not stumble at them . Luk . 19.8 . Zacheus stands forth , and professes subiection to the Law of Restauration , and whereas in likelihood , some he had iniured might be dead , or ignorant of his proffer , he will disburse halfe his goods vnto the poore ; a rare example of a mortified heart .

4. Against the streame of the times , & perswasions of friends , it chuses to be singular in a good course , rather then not at all . Thus was it with Noah , Gen. 7.1 . Thus with Isay and his hearers , who were as signes and wonders , Isay . 8.18 . Worthy is that of Nicodemus ( once bashfull now full of courage ) his fellow-councellers were bent against Christ , he tooth and nayle for him , so that in a fume the Councell was dissolued , Ioh . 7.50 . while he might retaine their loue , he chuses it rather , but when they side against his Sauiour , farewell old mates .

5. Against life it selfe ; Religion hath taught , that he which gaue vs life , yet made vs not Lords of it , but tenants at will , ready euery day to surrender to the doner ; neither the fiery furnace , nor the Lyons den , can abate one jot of its zeale : it hath learned selfe-deniall so far , as to hate ( that is , forbeare to loue , as in that , Esau haue I hated ) its owne life , in the maintenance of Christes cause ; such as fane-like turne with euery wind , fearing earthly more then hellish flames , want both good nature , and grace , neither good egge nor bird , Dan. 6.6.10 .

2. Exhort . This also exhorts to approue our sinceritie to God , by the holy and pure carriage of his worship , which giues better euidence of our vprightnesse , then the huge heapes of outward performances : get thy heart fired with the zeale of worships ; Moses in his owne cause the meekest man aliue , but in the Lords , O how furious ; when he sees the Calfe , downe goe the Tables , as too good for such a people : then Leui must know neither brother , nor kindred ; nay , he stayes not there , but beates their sin to powder , and makes them drinke the fruit of their Iniquitie . Ex. 32.19 . Alas , it is far otherwise with vs , our seruants , or sonnes , may swil , sweare , or profane the Lords day , and either we winke at them , or with Eli say , Nay my sonnes , it is not well done . Let thy zeale in GODS worship be thus guided .

1. With Iudgement . It beseemes rather the Apish Samaritanes to worship they know not what , then Gods Iesurun . Reason is Mans , and Religion a Christians Rule . Whatsoeuer is done rouing , and at aduenture , without particular warrant , how seemely soeuer it be , is not without sinne to the Conscience . Dauid purposes to build the Lord an house without particular warrant ; his affection of Gods glory is commended , 2 Sam . 7.3 . but his meanes disallowed , as not done in Iudgement , his bloudy hands might blemish so holy an house .

2. In sinceritie , which weighes deepe in the Lords ballance ; some there are , who haue Iacobs voyce , but Esaues hands , pretending holinesse , intending selfe-pleasing , whose coloured shewes may a while dazle the eyes of some , but the day of the Lords tryall will consume all such drosse and 〈◇〉 , as comes not from an honest heart . Eph. 6. last .

3. In faith , without which the grace of our seruices is lost , there is a double act of faith requisite in worship . Heb . 11.1 . Its called both a demonstration , and a subsistence ; both which actes are needfull :

1. Faith of perswasion , that this worship is commanded by God ; for to worship with an erroneous Conscience is sinne , Rom. 14.23 .

2. Faith of affiance , apprehending the perfection of Christ , to adorne our imperfection . Our Fathers blessing will not be had ●ll we haue on vs our brothers Robes , sith faith saues vs passiuely , onely in respect of the excellent obiect it hath . Heb . 11.6 .

4. In humilitie ; the same eye that beholdes Gods surpassing excellency , discouers also our owne vnworthinesse of the chiefest good . Whence arises a holy deiectednesse of heart ; when we come to worship , we deale with a God of pure eyes , and in an heauenly Imployment , men and Angels spectators , and Immortalitie of weale or woe depends vpon it , which should teach vs with feare and trembling to worke forth our saluation . Phil . 2.

The last vse , is of Consolation to the godly , who are brought to sufferings for their sinceritie of worship . Our life is military and subiect both to euill mens censures , and disgraces , wherein the witnesse of our Innocency is a sufficient stay to our distempers . Was not the Lord of glory charged with the foulest imputations , a winebibber , a Samaritane , a demoniake ; and shall wee the withered tree expect to heare any better ; if thou faintest in time of aduersitie , thy strength is but small , being backed with Conscience of so good a cause , 2 Cor . 1.12 .

CHAPTER VI . 1. In this 6. Chapter is fully handled the fourth and last particular branch of the Contents mentioned in the last praecedent Chap. viz. The proper office of Conscience , as Man is its Obiect : which is to walke ineffensiuely towards Man in the seuerall duties of iustice and equitie . 2. How Conscience teacheth vs to demeane our selues without offence in things indifferent . 3. Of Scandall ; both what properly it is , and the seuerall kindes thereof , with the speciall Remedies against it .

FVRTHER , the last thing wherof Conscience is so obseruant , is Dutie to Man ; it studies to be free from offence towards all men , whether within , or without , so tender is it , it respects not onely its owne , but others edification also : Hence obserue ,

A good Conscience walkes inoffensiuely towardes men . 1 Sam . 12.3.4 . When Saul was to be surrogate into Samuels office , he stands forth , challenging all men to witnesse wherein he had wronged any man , which he doth to cleare his Innocency , to lay the blame of his Reiection , and their new choice vpon themselues ; and lastly , to propose an example of equitie and justice , for Sauls Imitation . Num . 15.16 . Moses justifies his integrity towards Corah , and his conspirators , hauing done no violence to them in person , or goods . 1 Thes . 2.10 Paul cals God and Man to witnesse , how holily , iustly , and vnblameably he had walked towards them that beleeue . Grounds hereof be these .

1. It s a branch of that bond of Conscience which is Indispensable , to wit , Gods word . Conscience indeed is a great Commander in man , yet is it but deputie vnder another , doing all things in subiection to God , who hath tyed vs to this inoffensiue walking , that we scandalize neither Iew , Gentile , nor the Church of GOD . 1. Cor . 10.32 .

2. In things indifferent , we are bound to seeke the good of others , and not our owne pleasure ; which caused Paul to become all things to all men , that by all meanes he might winne some to God . Nature teaches , we are not borne to our selues : our Countrey , and friends haue interest into our endeuours . Religion goes further , including the whole Church , yea Aliens from the Couenant of God . Now here is our aduantage ( as Saul seeking Asses found a kingdome ) : so we by seeking others , doe purchase our owne happinesse , 1 Cor . 10.24 .

3. The soule of man is precious , and the price of Redemption of infinite value , both which an vnchristian carriage destroyes . A pittifull thing when they ( poore soules ) haue sought Christ with many a sigh , and bitter pang , and now through Gods good hand , are gotten to some good forwardnesse in Religion , and are now in whole or in part driuen off from the practise , or life of godlinesse . Rom. 14.15.20 .

4. We must all of vs account to God for our selues , the sessions of heauen and earth are at hand ; the Iudge stands at the dore ; where it will specially be demanded what good , or euill we haue done to the Church , how our endeuours haue beene improued for others furtherance in the faith , so that knowing the terror of the Lord , it concernes vs to beware , least we prooue barren of a blamelesse conuersation . Rom. 14.12 .

Now sith the doctrine of Scandall is so vsefull , especially in these Atheisticall times , wherein most men cry , euery man for himselfe , and God for vs all ; making themselues their God , and God their page , to attend on euery call : let vs acquaint our selues with the nature thereof .

Scandall is twofold , 1. Actiue ; 1. Diuis . when by our indiscreet walking others are occasioned to fall . 2. Passiue ; when we through error , or wilfulnesse stumble at others good things . These two sometimes concurre , as in Num . 25.2 . Balaam scandalized Israel actiuely , by suborning women to be sent amongst them ; and Israel was passiuely scandalized , in that by yeelding vnto the temptation , they fell into corporall and spirituall Adultery .

Sometimes Actiue scandall goes alone , Math . 22.16.17 . where the Herodians did tempt Christ about the matter of Tribute , which might haue occasioned his fall , but that his holy heart was vncapable of any sinfull impression . Sometimes passiue goes alone , as 1 Cor . 1.23 . when the Crosse of Christ was a rock of offence , and stumbling blocke both to Iew and Gentile , yet onely by occasion of their owne inherent corruption .

Actiue scandall is that our Apostle was so carefull to auoyde , and whereof we are to treate ; Scandall is any outward miscarriage , 2. Desin . whereby a Christian is occasioned to fall . First I call it a miscarriage , not an action , which some make the definition of Scandall .

1. Seing action being a motion from the Agent to the Obiect , is alwayes good .

2. Scandall may be in apparrell , wanton , or dogged lookes , so that miscarriage is the fittest tearme .

2. It must be outward , obiectiue to the senses , or else it cannot offend ; thoughts are free from mans sight , censure , offence , or punishment .

3. The person offended is a Christian by profession : the spirit of God describing the scandalized , cals him one for whom Christ died : and Christ pronounces a woe against them that offend one of these little ones that beleeue in me .

4. It s an occasion of falling ; euery thing that crosses anothers will , so it be within the rules of Christian moderation , is not a scandall ; wherein alwayes there is matter of enticement to euill , or discouragement to good .

Scandall is either in things 1. morally good ; 2. morally euill ; 3. Matter . 3. Indifferent , neither good nor euill . 1. For things morally good .

1. In things morally good , offence may be giuen when the manner is miscarried to the preiudice of others , as when there is not respect had to 1. Time , 2. Place , 3. Persons .

1. Time ; Some things are seasonable , and vsefull in their due obseruance , which otherwise may proue offensiue , vsed out of date . It was not vnlawfull to build an Altar for sacrifice in the place of Habitation , which was a holy practise in the dayes of Abraham , and Iob ; as also in Ezraes dayes , Ezra . 3.3 . But onely when there was a consecrate place , at which time it was a sin to offer any where els . Iosh . 22.16 . The ten Tribes were offended at the two , for building an Altar as they deemed for sacrifice , from this ground . So Act. 15.10 . Circumcision was vsefull in the times of Ceremony , but being antiquated by Christ , became a stumbling blocke to the Churches of the Gentiles , in time of the Gospell .

2. Place ; when things good are abused by celebration , in a place not beseeming the same . Mat . 6.2 . The Pharisies praying priuate prayer in publicke place , are blamed by our Sauiour , as offending , 1. In giuing testimony of hypocrisie , in that no man beholding them , can make any other construction of their fact . 2. In violation of that Rule , Euery dutie is to haue circumstances agreeable thereto . Preaching , and Sacraments being publicke actes , are to be celebrated publiquely , and personall prayer being a priuate act , is to be carried priuately , both for place and voyce . Mat . 6.6 .

3. Person ; when any arrogate to themselues what appertaines to others offices , medling with holy things , without commission from God . Thus Saul 1 Sam . 13.13 . being in a strait , will needs thrust himselfe into the Priestes office , but was therefore thrust out of his owne office by GOD . So Uzziah attempting to Sacrifice , was resisted by the Priestes , and after smitten with Leprosie by Gods immediate hand , 2 Chron . 26.16 . Notwithstanding which , we see many Thrust into the Ministery , wanting both Art and heart , to teach the people of God . Heb . 5.4 .

Now concerning offence in things morally euill , which is the grossest Scandall of all others , sith besides the dammage of our brother , we doe things grossely euill in the sight of God , both matter and manner being miscarriages against the Law . The which is committed diuersly .

1. By Councell and euill suggestion , when any out of a pretence of good , intends indeed the foyle of others , to which purpose vertue is sullyed with titles of vice , and the foulest crimes goe masked with the vaile of vertue , whereby they easily beguile vnstable minds . Thus Satan Gen. 3.5 . pretends an enlargement of diuine qualities by eating of the forbidden fruit , but intends nothing but what was caused by experimentall smart : so Math . 23.16 . The Pharisies compasse Sea and Land , to make one a Proselyte , who yet in euent becomes much more the childe of perdition . Thus we haue Locusts sent out of Antichrists mist of Ignorance , who seduce silly women , preying on the weaker sex , who when they preuaile , in stead of saluing their malecontent , they increase their misery , adding Heresie to Impietie . 2 Tim . 3.5 .

2. By countenancing others in sinne , whereby presumption is added to transgression , and others encouraged to sin earnestly with both hands , as if mans heart desperately wicked , were not prompt enough to do mischiefe , yet ( O times , O manners ) such is the Impietie of this age , let Satan find a villaine to execute any Tragedy , & the world will soone afford him a Patron , Rom. 1. last . There is not a varlet in a Countrey so vile for life , or so base for condition , but he may soone procure both Letters , and Liueryes of great men : Iere . 5. last . The chiefe Priests bearing Rule in the causes , and Consciences of the people , had suborned their abbettors , ambitious Prophets , who applaud their greatnesse for preferment , teaching the people to dote on the titles of Moses chaire , High Priests , and the Temple of the Lord , as if there were not many a goodly Box in the Apothecaries shop , without one dram of any drugge therein .

3. In prouoking and stirring vp that corruption that is in man by nature .

1. Sometimes to anger , by passionate words .

2. Sometimes to lust , by songs of Ribaldry , Playes , amorous toyes , and tokens , want on gestures , immodest and mixed dancings , night wooings , and wanton fashions , wherein Englands vanitie outstrips the world besides . Is t not strange to see Matrons bearing a shew of grauitie , attire themselues so garrishly , that they seeme rather Courtizans then Mothers in Israel ? What else meane these naked breasts , and armes ? Doth not the Iuy-bush shew there is wine within ? If these immodest , and masculine fashions , be not the attire of an Harlot , spoken of Pro . 7.10 . I know not what is ?

3. Againe , Sometimes to couetousnesse , & oppression , by drunken , or worldly Retainers . Thus Gentlemen enhance their Rents & Fines , Improoue their Lands , making their poore Tenants get bread out of stones , Am. 4.12 . Come say those bell●es ( foggy seruing-men ) bring in , that wee may eate & drinke , let the slaue smart for it , no reason but thou shouldest maintaine thy house and Retinue like other men .

4. Sometimes others are prouoked to drunkennesse , with Red-herrings , Salt dyet , Tobacco , which our hell-houses haue ready at hand , as they call them Shooing-hornes to thirst . Isa . 5.18 .

4. By neglect of our dutie , in forbearing to hinder sinne in others , when we may and ought , it being a Ruled case , That he that may hinder a mischiefe , and doth not , is himselfe guiltie of it . Thus

1. Parents by omission of their dutie , doe scandalize their Children , as , by neglect of Instruction of them in the Principles of Religion , by suffering them to liue out of Trades and Callings , fit obiects for the Tempter to worke on , by not prouiding seasonably fit helpes for them , by excessiue seueritie , or ouer-much cockering , occasioning them to shake off their authoritie , Col. 3.21 .

2. Thus Ministers by omitting the dispensation of the Word , with instancy , and power , nuzzle their people in ignorance , leaue them to the prey of Temptation , and occasion their formall worship , withholding better instruction . Alas , blind guides leading their flockes to the pits brinke , wherein if they perish , themselues lye the lowest .

3. Thus Magistrates , sworne to execute Lawes , and accountable to God for the same , what for fauour , what for feare of men , suffer sinne to raigne vnder their noses , thereby defiling their fingers with others guilt . Iosh . 7.1 . The whole Congregation stood chargeable with Achans sinne , vntill it was punished by them . And Deut . 21.3.8 . In case the murtherer could not be found , the Elders of the next Cittie must come and offer Sacrifice for the purging of the Cittie from innocent bloud , to whom the murtherer in all probabilitie was fled .

5. By Example , man being of a sheepish disposition , is ready to practise what he sees another doe before him , example being a more beaten path then precept ; we are easily induced to follow the multitude tho it be to euill . The vulgar like a Corne-field sway with euery blast , now hither , now thither , equally disposed to good or euill , if they may haue their Land-lord , or some greal neighbour , to lead them the way : hence we haue a Prouerbe , Like mother , like daughter . I haue knowne Children vnable to speake two ready words , yet lispe out the greatest oathes , at once imitating the act , and abuse of their Fathers speech ; and who sees not many ill disposed Ministers , to vnteach their people faster by their disordered liues , then euer they could instruct them by their doctrine ; so brutish we are , we had rather sinke with company , Ioh . 7.48 . then swim out alone .

6. By Persecution of others , whereby either themselues , or others beholding their sufferings , are driuen off from the profession of Religion , Gal. 6.12 . The Deuill hath in euery corner some scoffing Michal or other , some railing Rabsheka's , or proud Diotrephes , that quench the coales of zeale in the hearts of vngrounded Christians ; as the ten Spies by raising an euill report vpon the Land of Canaan , discouraged the hearts of the whole Congregation from the pursuit thereof . The like we see in Religion , the frumps of the world , & scornes of sinceritie , debarre whole multitudes from those duties , they yet are conuicted of .

Concerning Scandall in things Indifferent : middle cases neither commanded , nor forbidden ; we are to obserue , 1. the qualitie of the person that may be Scandalized ; 2. the qualitie of the fact wherein this offence is giuen .

1. The person ; He must be a member of the same Church , no offence can be giuen to them with whom we haue no Conuerse . One Church indeed may scandalize another Church , for that the Aches of a Church are publicke , and so obuious to the eye & censure of all neighbour Churches ; but one person is of such priuate carriage , that none but the members of the same body , can receiue good or euill by his life .

2. He must be such an one , as to whom the knowledge of Christian libertie , in this or that case hath not beene sufficiently proposed . Peter was Infirme in the matter of libertie from Iudaisme , for that the doctrine of Abrogation was concealed from the present age of the Iewes , vntill further growth , and the practice of them was not sinnefull to the Iewes as yet , and therefore not so materiall to be taught . Act. 10.14 .

3. Weake , as hauing in him a disposition to apprehend matter of offence offered . It was an easie thing to the Iewes to be offended at such as Preached against the Ceremonies of the Law , for that they once saw them of force by Gods owne ordination ; which was such a Core in their stomackes , that they could not disgest the libertie purchased by Christ ; such as haue no such inward stumbling blocke , cannot be justly offended by vs , Act. 21.21 .

4. He must be such an one as is flexible either way ; such as are obstinate , and opinionate , or already as bad , as temptation can make them , cannot be said to be destroyed ; but when there is likelihood of good to be done of any , as being of a tractable disposition , and yet are hindered in , or driuen off of the profession , or practise of holinesse , by our indiscreet carriage ; this is Scandall .

Now concerning the second thing , the facts wherein offence is giuen ; obserue

1. Where anothers judgement is confirmed in Error by our indiscreet walking . Gal. 2.3.4.5 . Paul denied Circumcision to Titus , where it was pressed as a matter of necessitie , and that to saluation , lest he had setled those obstinate Iewes in their error . Where the doctrine concerning Christian libertie , destroyes the indifferency of a thing , it becomes a case of confession , and therefore must not be submitted vnto , it being a Rule , that the weake are to be forborne , but our libertie wrested out of the hands of obstinate brethren .

2. Where the truth we professe is by our vnwise walking destroyd● ; a dissonancy appearing twixt tongue and hand , pulling downe what formerly we haue built vp . Peter in Act. 10. was ignorant of the Gentiles admittance to grace , yet being Catechized by the Lord , Preaches to the Iewes Gods equall esteeme of Iew & Gentile , in the eleuenth Chapter , and yet in Gal 2.12.13 . seperates from them as vncleane , to gratifie the Iewes , and was therefore Resisted by Paul , as worthy blame . Our doctrine is the Rule , and life the Ruled , and must not therefore destroy that which giues it all the perfection it hath .

3. In case others are insnared by vs , in things we might doe , excepting Christian offence , our actions being commonly esteemed otherwise then we practise them , 1 Cor . 10.28.29 . A question was proposed , whether Christians might buy , or cate meate offered to Idoles , the propertie being changed , and it brought into the market ? the Apostle answeres it may , vnlesse in case of Scandall , when a weake brother , not Catechized so farre , that it now takes place of common meate , is occasioned to censure thee to be a Libertine . 1 Cor . 8.10 . The sitting at meate in the Idoles Temple , though the meate was neuer offered to any Idol , yet no other meate being vsuall to be eaten there , the Conscience of a weake brother is occasioned to eate things offered to Idoles . Of this nature was Naamans fact , all that bow in the Idols Temple , are commonly reputed to be worshippers thereof , and therefore he might not doe it , yet the Prophet giues him a delatory answer ; Goe thy waies , trouble not thy selfe with points of this nature , the Resolution whereof , thou being a babs as yet , art vncapable of , 2 King . 5.18 .

4. In case others haue occasion of stopage , and grieuance in the race of holinesse . The practice of such and such Worthies , whom all men reuerence for many excellent parts in them , causes other weaklings to be at a stand in many cases of Conscience . Conceiuing , that if such a thing were a dutie , or a sin , such would haue an insight into it aswel as others . And hence the edge of their zeale is dulled , & they conclude , either to sit still , or walke slowly , in things they are halfe conuinced of to be duties . Rom. 14.21 .

The doctrine of Scandall thus explained , let vs proceed to application : seruing vs ,

1. For Exhortation to a wise and Christian walking , sith one vnaduised act may so far disparage thy brother in the progresse of Religion , that all thy endeuors can neuer recouer the same . It would trouble any of vs , if by 〈◇〉 rash word , we should betray our brother to death , or smite out the eye of our dearest childe , and yet the life of grace , far more precious , is destroyed by vs , in our vnaduised walking .

A necessitie there is of offences , as the world is how disposed , but it were better a Milstone were hanged about his necke , that scandalizes a beleeuer , and he cast into the bottome of the Sea . Well , wouldest thou preuent Scandall in others ? watch ouer thy selfe in the obseruance of these Rules .

1. Alwayes carry in thy bosome an high esteeme of a Christian , being beautified by Christs blood , Christs righteousnes , Christs spirit and Kingdome , all which cost our Lord the setting on , or euer he could estate vs into these Royalties . Bethink with thy selfe , is a Christian life so dearely purchased ? So hardly maintained ? So easily lost ? so rarely recouered ? O how it concernes me to watch , Mal . 3.17 . least by my miscarriage , others be hardened in sinne , or hindered in holinesse !

2. Doe nothing without warrant ; try and examine euery motion offered to thy mind , and before any enterprize , demand of thine heart these Questions ; Is it according to the Rule of vertue ? Durst I doe it were Gods destroying Angell by to take vengeance ? Will it either doe good , or no harme in the Church of Christ ? These thoughts will suppresse a disordered carriage ; a warrantable act cannot Scandalize any . Gal. 6.16 .

3. In cases doubtfull , euer doe that which may edifie thy Brother , though it offend his stomacke , yet if it build vp his Conscience , thou sinnest not . Sometimes in mixt companies , some are contrarily affected , one puts holinesse in meates , another esteemes all alike , yet omits the condition of sanctifying them ; a third thinkes they are to be forborne , at least for authoritie sake . Now a holy and modest vse , will teach the first all meates are lawfull in nature ; the second , that all are impure to them that impurely vse them ; the third , that how euer eating against the Law be a sinne , yet eating besides the Law is not , where there is one habituall obedience , and the ciuill Respect of the Law-giuer in the breed of Cattell obserued . 1. Cor . 14.26 .

4. Forbeare the doing of some things thou mayest doe . Such as are alwayes at the chaines end , doing the vttermost of their libertie , will soone breake some of the linkes , and so inc●roach vpon the Lords seuerals . This we see in those Christians , who in that Christian libertie warrants such exercises as are of good report , take libertie to glut themselues therein , discerne not of their company , or sort their games by Lots . Thus being brought in flauery to that , which first they intended to serue them , they violate the Rules of Christian moderation prouided in that case . Whence our Diuines haue a Rule ; He that alwayes will doe all he may doe , will sometimes doe that which the may not .

2. This also Exhorts vs to arme our selues against Scandall , that wee fall not where there is occasion of offence offered , sith how euer it be with others danger , yet our shipracke ; in vaine is the Net layd in the sight of any bird . Receiue these Antidotes , whereby thou mayest be strengthened against the surfeit of others miscarriages .

1. Get the Root and Raigne of sinne , subdued in thine owne heart , seeing euery temptation must plow with our heifer . Corruption being mortified , and sinnes strong holdes rifled , it is not easily stirred vp againe . Ioh . 14.30 , The tempter finding nothing in CHRIST , sped not .

2. Try before thou trustest ; in our dealings with God , we must trust , and after prooue , but men subiect to error , must be examined , or else we abuse both our selues and the truth . Examples binding onely where there is a Concurrence with morall equitie . 1 Thess. 5.20 .

3. Beware of personall affectation . While we admire the persons of any , our judgements are blinded , that we cannot determine impartially of their actions . What , My Minister , and spirituall Father ? Shall I make question of what he doth ? Making men like Gods , and their words Oracles , the high way to heresie . This occasioned Bernabas his foyle ; his judgement dazled with the worthinesse of Pauls person , so rarely qualified . Gal. 2.13 .

4. Carry a holy jealousie ouer thy Brother ; needlesse suspition is to be auoided , but just inquiry vsefull , to arme me , both to saue my selfe from falling , and recouer him now about to fall . 2 Cor . 10.2 .

FINIS .