THE ANATOMY of CONSCIENCE. OR THE sum of Pauls Regeneracy. Wherein are handled the places of Conscience, Worship, and scandal; with diverse Rules of Christian practise; very profitable for the weak Christian. By EPHRAIM HVIT, Preacher of Gods Word at Knoll, in warwickshire. LONDON, Printed by I.D. for William Sheffard, and are to be sold at his Shop at the entrance in out of lombard street into Popes-head Alley. 1626. TO THE RIGHT counsel And virtuous Gentlewoman, Mris Dorothey Kyrton of Thrup in Northampton-shire; All happiness be multiplied. I Find it an ancient and laudable custom,( Right worshipful) in causes of this nature to Dedicate to some worthy parsonage, of Eminent note, those their Labours, which yet they intend to communicate to the public use of others, either to testify thankfulness in return of kindnesses received, or to further them in special in some good, tending to their spiritual advantage; or lastly, to countenance their Labours, against the injuries of persons ill affencted to the Truth. This last respect is of least use in these halcyon dayes of the gospel, especially, with us in this kingdom, where the sceptre itself is both a patron, and practitioner of virtue and learning. The two former Reasons sway my Resolutions( formerly in a disway) to ascribe these my poor endeavours, to your both Countenance and Comfort; and diverse weighty Considerations emboldening, and obliging me hereto. 1. That kind Respect, and Encouragement, both myself, and more worthy Predecessor, haue found from your both attention, countenance, and liberal Contribution, hath devoted me to the service of your faith. 2. In that this Subject immediately vpon the delivery of it in the place of my ministry, was so kindly welcomed by yourself, and others in your Family: a copy her of being taken from my mouth, by the procurement of your three nieces, I presume the original copy, being far more perfect, will find much more gracious entertainment. Thirdly,( unless I mistake your spiritual estate) this Treatise of Conscience may much further your Comfort in Christ. Many an honest hearted Christian writes bitter things against himself, feeding on Ashes in stead of cordials. And this, not for want of Right, but ability to apply their own promises. I remember vpon conference, you haue expressed perplexity of Conscience, for want of assurance. A spiritual sickness of the soul it is indeed, but Ague-like, it tends not to the impair, but recovery of health to the whole: a blessed uncertainty, arising from the sense of our own unworthiness, and desire of nearer communion with God. But how( you will say) may this Tract of Conscience Cure this so great a malady? Yes, very fitly: this trouble( as I conceive) arising not from want of euilence, but skill in the school of Christ. Conscience is a discursive power, subverting, and applying particular Conclusions out of general promises, which also by Reflecting on itself, discerns in the life the fruits of holinesse, and infallible Characters of grace; from which it gathereth as certain Demonstrations of sincerity, and consequently blessedness, as either sense, or immediate Inspiration can haue. Its one thing to beleeue, another to discern the work of faith in us; the latter requires much Christian experience, and some fruits of sanctification. So that the true understanding of Conscience working in us, may further our Christian comfort by acquainting us with the uprightness of our own hearts. unto yourself therefore I first commend these first fruits of my Labours in this kind, for your edification in our most holy faith, & increase of our Ioy here, and perfection of happiness with Christ hereafter. Desirous also under your vail it may see light, that others who want the knowledge of better helps, or means to procure greater volumes, may receive some spirirituall refreshing, wherein you shall perform an office of love to me, and of Comfort to the Church of Christ, in whose perfection my joys will surpass my pains, and Gods glory especially shine forth, in the improouement of my Talent to the truths advantage. Make use then of these my endeavours, and other like Christian helps, for the enliuing of your zeal, and furtherance of a well ordered conversation; Wherein you shall both answer the good opinion I haue, and others may haue of your virtuous disposition, but also perfect the work of your own salvation, to the day of the Lord Iesus. To whose gracious providence, be you and yours ever commended by me. Knoll Decemb. 20. Your Worships seruant in the Faith, EPHRAIM HVIT. To diverse Christian friends in Cheshire, the Authors commendation of his book. MY Apology( dear friends) to such as may blame me herein, is your excessive Importunity, who will witness with me, how many Repulses you haue bidden, or ever I yielded to gratify your desires, in the publication of these my indigested Meditations. I of all others might haue been spared in this scribbling age,( wherein so much levity and ostentation in causes of this nature is extant) who am most unfit, both for the priuacy of my gifts, and esteem; as also of the retiredness of disposition. To say nothing of my great employment, and encombrance above many, yet, sith I am ouer-treated herein, let others judge of what force your motives, and my Inducements were hereto. 1. Your first plea was, that bond of mutual affection, continued with tender, and Christian Respect for the space( well nigh) of three yeares, wherein I was an unworthy Minister of the Word amongst you. 2. Besides, you allege this subject of Conscience was first handl d amongst you, which Medications after reuised, & enlarged in the place of my present Charge, I sent you for your furtherance of Ioy of Faith. Whence you seem to claim an Interest in my endeavours herein. 3. When I sent you the copy hereof, my Restrictions you challenge to be very harsh, which though I used to prevent abuse, fearing least some copy should be thrust into the press without my privity, yet withall, they hindered you of that liberty, and community of use, you much desired hereof. 4. Lastly, I left you( you say) in sorrow; my departure so sudden and unexpected caused you( that I say not myself) much grief of heart: in lieu whereof I might seem indebted to endeavour your Reconsolation: to these your claims, this you affirm addeth weight, that all are yours, whether Paul, or Apollos, the gifts of the ministry are the Churches Riches, and royalty, and must be so dispensed, as may best serve her comfort. These and the like Inducements swayed my approbation, when I had not the least thought of submitting my Labours to the public view, or censure. The same form I used in the delivery, I still retain, which how ever it may seem rude to others of better deserts, yet I am well assured, is most familiar to you, & consequently, most profitable, whose pure mindes I stir up by putting you in Remembrance of the things you haue formerly heard. To you therefore I commend these my Labours, and your desires, to whom if I should beast something of my Industry herein, I should not yet seem vain, Let your improouement of them equalize my desire of your perfection, who so long do live as ye stand fast in the Lord. Here you haue Pauls Regeneracy anatomised, the practise of Religion explained, enforced, the Power of Conscience with its contrary quality of good and evil unfolded: besides, the heads of scandal, and Worship, particularly handled, with as much brevity, and dexterity, as I in my poor model could devise. How useful this Subject is, let others judge; it sufficieth me, I never knew these things familiarly and fully handled, at least in so small a Volume. Wherefore sith your use was in a special manner Intended, you may justly be challenged of neglect, in case these lines want either welcome, or diligent observance, in that the Concurrence of these moral observations, may compose a complete Christian life; in which care of yours, I shall take myself fully satisfied for the pains I haue taken herein, and yourselves the principal gainers by me, who am devoted to the Knoll Decemb. 20. service of your faith, EPHRAIM HVIT. The Contents of the several Chapters handled in this Treatise. CHAP. I. 1. THat inward grace is joined with outward obedience. 2. That all of all sorts, must be careful 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 themselves. CHAP. II. 1. There is in man a faculty called Conscience. 2. What this Conscience is. 3. The kindes thereof. 4. The offices and effects, with the several uses thence arising. CHAP. III. 1. Some haue attained quiet and inoffensive Consciences 2. The means whereby it is attained. 3. Of the created goodness of Conscience, in the state of mans integrity, and of the acquired goodness thereof, since the fall of man, being twofold; with the uses thence arising. CHAP. IIII. 1. There is in some an evil and offensive Conscience; contrary to that good & inoffensive, afore-mentioned. 2. That evil in the Conscience, is two-fold, natural, and accidental. 3. The diverse and sundry means, whereby this accidental evil in the Conscience is discovered, with Rules for recovery from it largely prescribed; and many profitable uses made thereof. CHAP. V. 1. The object about which Conscience is exercised, being 2 fold, 1. God. 2. Man. 2. A good Conscience hath a special care of Gods worship, the equity whereof plainly shewed. 3. A full description of this Worship of God by the nature, distinct kinds, and special properties of it, & wherein it properly consisteth. CHAP. VI. 1. The 2. object of Conscience, viz. man, with the special office thereof, which is, to walk inoffensively towards Man, in the feuerall duties of justice and equity. 2. How Conscience teacheth us to demean ourselves, without offence in things indifferent. 3. Of scandal, both what properly it is, and the several kindes of it; with necessary Rules and Directions for avoiding the same. ¶ The Table. A. ACtions of hellish Conscience 7. page.. 301 Antidotes against passive scandal 4. page.. 403 B. OF Buying the truth 4 particulars. page.. 14 Benesits of a pure Conscience 3. page.. 346 C. CAllings destroy not Religion, reasons 4. page.. 17 Callings further holinesse in 4. respects. page.. 27 Accensure of Natures righteousness. page.. 239 Comforts against temptations of seducement 4. page.. 254 Comforts against banquetings 4. page.. 256 constancy in holy duties requisite for 4. reasons. page.. 69 Conscience defined. page.. 87 Conscience is in Angells. page.. 90 Of Conscience impurity 3. outward causes. page.. 288 Of Conscience impurity 4. inward causes. page.. 291 Conscience respects Gods worship for 3. reasons. page.. 351 Conscience walks inoffensively for 4. reasons. page.. 378 The consummate goodness of Conscience in 3. things. page.. 270 A common Protestant hath an ill Conscience. page.. 365 D. DAmned Conscience upbraids in 4. things. page.. 301 Declining dangerous for 5. reasons. page.. 77. Definition of worship. page.. 354 The definition of scandal. page.. 382 Degrees of evil Consciences 4. page.. 296. Difference of conflict in Conscience regenerate, and natural in five things. page.. 229 E. EFfects of Conscience renewed 6. page.. 246 Erroneous Conscience in 2. sorts. page.. 314 In evil things scandal done 6. ways. page.. 386 Of evil conscience reasons 2. page.. 280 The extreme rage of damned conscience in 3. things. page.. 305 The excellency of conscience in 6. things. page.. 102 F. THere is in man a faculty called Conscience, reasons 4. page.. 81 Facts wherein scandal is done in indifferent things 4. page.. 396 Conscience freedom in glory in 3. things. page.. 275 G. POpish glass of the trinity confuted. page.. 272 Grace onely breeds quiet in the conscience, reasons 4. page.. 350 guides of zeal in worship. 4. page.. 372 H. helps to conscience purity 3. page.. 197. helps to manage our calling without impair to Religion. page.. 28 human laws bind except in 4. cases. page.. 155 I. idolatry two fold. page.. 362 impurity of conscience in five things. page.. 248 impurity of conscience enlarged by 5. things. page.. 288 Cases in the use of indifferent things. page.. 157 Indifferent things become superstitious in 4. cases. page.. 158 judicial bind in 3. cases. page.. 152 K. KIndes of ill consciences 4. page.. 313 Knowledge presseth forwardness. page.. 23 M. THe manner of doing all in all. page.. 244 The manner of conscience working. page.. 135 Things morally good scandalous in 3. cases. page.. 383 Ministers no swaggerers. page.. 490 motives to the knowledge of conscience 4. page.. 86 motives to reverence the Word 5. page.. 213. motives to purchase a good conscience 5. page.. 266 N. THe necessity of prayer 3. reasons. page.. 216 Conscience not to be neglected 4. reasons. page.. 343 O. COnscience office to God in 4. things. page.. 112 Conscience office to man in six things. page.. 120 Conscience office to both. page.. 127 Observations concerning censuring 3. page.. 140 Outward worship dispensed in five cases. page.. 356 P. PApists main enemies to holinesse. page.. 330 Papists haue ill consciences. page.. 361 Preservatiues of pure conscience 6. page.. 258 pretences of the loose professor. 5. page.. 11 The power of conscience in 6. things. page.. 96 Properties of ill conscience 6. page.. 319 Properties of good conscience 7. page.. 217 Properties of worship 4. page.. 359 Q. THe quality of a person that may be scandalised in indifferent things 4. page.. 393 The question of justification descided. page.. 12 Quiet different in good, and ill consciences in 3. things. page.. 324 R. REasons against the covenant of work. 18. page.. 165 Religion destroys not callings. page.. 21 Religion a godly mans exercise, reasons 4. page.. 31 recovery of ill conscience in six things. page.. 319 Rules to avoid active scandal 4. page.. 400 Rules furthering holinesse 4. page.. 64 Rules explaining the Commandements 5. page.. 174 S. SEared conscience in two sorts. page.. 217 Seemly good conscience in two sorts. page.. 314 scandal distinguished. page.. 381 scandal is in 3. things. page.. 383 sins defiling conscience 3. page.. 63. Strife different in good and ill conscience, in 3. things. page.. 324 T. TEachers must train themselves in Religion, reasons page.. 4. Tender conscience to be forborn. page.. 227 trials if Religion be our exercise 4. page.. 37 trials of good conscience in worship 5. page.. 368 The torments of hell to men and devills. page.. 309. & 310 V. OF Vowes 4 exceptions. page.. 160 What Vowes our superior may disannul. page.. 161 W. WOrship distinguished. page.. 354 Z. zeal in Religion pressed by 4. reasons. page.. 40 Errata. IN Ep: Ded: p. 6. l 18. for subverting, read dedueing & p. 7. l 12. put out or immediate inspiration. In the book p. 31. l. 25 for bower r. home. p 42. l. 10. for ●8 r. 10 p. 42. l 20. for disquieted r. discarded p. 46. l. 6 for confirm r. confine. p. 50 l 2 for for, r. far. & l. 18. for 20. r. 10. p 153 l. 21. for Deut r. Lu p 159. l. 26. for build r. bind. p 117. l. 18. for will r. cold p 157. l 20. restraint r. restraint from flesh p. 171 for after r as for & l. 23 for go r. gore p 178. l. 4. for verfect r present p 183. l. 26 for flamme r. flames p. 190. for school with r. school him with. p. 204. l 11 for contained r. untamed. p. 212. l. 2. common Protestant r. common Professor. p. 260. l. 22. for matters r. mattred. p. 283. l. 9. for pursose r. purpose. & l. 26 for invented r inverted, p. 287. l. 13. for r. far. see p. 289. l. 11. for wife r. witch p 330 l 2●. for 16 r. 6 p. 342. l. 21 put out and the Non-resident an hundred in●● p. 357. l. 6 for is r. & p ●59. l. 7. for proffered r. perforce p 28●. l. ●0. publicly, add unless in case of necessity. p. 388. l. 4 of great men r. of some in place p. 394 l. 5 for aches r. acts p. 402. l. 24. put out or sort their games by Lots. THE ANATOMY OF CONSCIENCE. ACTS 24.16. And herein do I exercise myself, to haue always a Conscience void of offence, towards God & towards men. CHAPTER I. 1. That inward grace is joined with outward obedience. 2. That all of all sorts must be careful 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 themselves. such is the LORDS wisdom in the governing of his Church, that by an intercourse of good and evil, he suppresses our ouer-esteeme of earthly things, and at once works a relish of his graces, and a restless thirst after that durable treasure, which is hide for us in the Mansions of Rest; yet so as that he calls none to such bickering, whom he hath not formerly furnished with courage to pass the Pikes, nor yet is he so lavish of his graces, as to bestow them where he intends not employment: both which are evident in the example of our Apostle, who being called to be a chosen vessel, and a Standard-bearer of the truth, and thereto well appointed with sundry heavenly endowinents, Gal. 1.16. matters not the reasoning of natural and carnal policy, nor yet the discouragements attending the Lords Worthies, but with courage and undaunted resolution enters and undergoes the office of an Apostle, whose endeavours were the rather opposed by Satan, for that of a friend, he became the greatest enemy to his kingdom, in zeal and industry doubling the rest of his follow ambassadors. In the 20. Chapter he goes bound in the spirit to jerusalem; in 21. is assaulted by the Iewes; in the 22. and 23. is pleading his innocency before the captain Lysias, by whom he was conuayd from thence, fearing the Iewes intended outrage: here he stands before Faelix Iudgement seat, to answer the bitter allegations of Tertullus, suborned thereto by the chief of the Iewes, as is extant in the 5. verse, and having liberty to answer for himself 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 jerusalem in 17. and so to the 20. verse. For his Concession, whereof our subject is a part, you may observe in the 5. verse, Tertullus had couched some truths( though besmeared with base terms) amongst his false and bitter invectives, to wit, that Paul was a Ring-leader of the heresy of the Nazarenes, which had it been uttered in modest terms, was a truth; for Paul was a Standard-bearer of that faith, which they defamed with the title of heresy. Now Pauls conscience is so tender, that he will not so defend his own innocency, as for fear of danger, depart from a necessary confession of the truth, and therefore grants; 1. that he did worship God after that way which they styled heresy in 14.2. the particular heads of this worship; as, 1. faith in all divine truths, in 14.2. hope of the Resurrection in 15.3. external 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 quality of the work, exercise, or study, 3. the subject, not his hearers, but himself; 4. the object, not Arts, but Religion; herein. 5. the end, an inoffensive conscience, enlarged by the different objects 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 do study and strive 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 himself with the graces of faith and hope, but proceeds to the practise of external obedience: Whence arises this observation, Inward grace is accompanied with outward obedience. Iam. 3.13. Such as haue learned this heavenly wisdom, must express it by a holy and blameless conversation. 2 Pet. 1.8. If those things be in you and abound, they will make you fruitful in good works: and good reason for it. Gods grace is immortal; this seed once sown never dies, ever fructifies; so that the plant of grace having the sap and juice of grace ministered, cannot but abound in the fruits of righteousness and holinesse. Besides, liveliness is the essential difference twixt true and feigned grace, there is a faith that is lively & active 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 work, is the essential difference of these two. add hereunto that every plant of the Lord is so husbanded by him, it must needs be fruitful, his love is working, and his providence ever watchful, to direct to, & further in holinesse. joh. 15.5. every 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 spiritual and carnal: both which haue yet sincerity in them. 1 Cor. 3.1. By spiritual meaning strong men, by carnal babes in Christ, in whom the spirit of grace is not so lively as to master corruption. Nicodemus had truth of grace before the courage of profession. joh. 3.2. Any in a sudden, and capital trial may for a while fail in these fruits; the Lord had many hidden ones, who yet durst not acquaint themselves with Elijah, 1 King. 19.18. jeremy abused by Passhur, resolves of concealing the Lords vision; but ordinarily it is otherwise with Gods child. This consideration serves for discovery of sundry persons, Discou: living within the bosom of the Church, who are in their own, and would be in others esteem Christians, whose unsoundness is here unmasked; as 1. The loose Libertine who pretends as deep Interest in Christ as any, though most precise, & his heart as good to Godward as any, his faith as strong, that his stomach rises at the very naming of the devill, whom( as Samuel answered Saul vaunting of his obedience, with what mean the lowing of the Oxen and bleating of the sheep in my ears, 1 Sam. 15.14.) so I may answer, Is thy heart of such an heavenly temper, as that thou didst always beleeue, and never doubtedst of thy salvation? What means this riot and marveling? What this swearing and swaggering? What these filthy speeches and oaths? Is thy faith so strong to master unbelief, wherein as a prison all the sons and daughters of Adam are shut? And yet of no power to banish sensuality out of thy heart, and life; if this be the faith of salvation, farefall the devils faith, which exceeds this in excellency, causing an awe of Gods majesty. No, no, the strong man possesses the hold, and hence proceeds this security, and carries thee in a fools Paradise to thy restless mansion prepared for you both: a life lead in pleasure is a death in sin. 1 Tim. 5.6. 2. The civil Iusticiary, who out of a conceit of his own uprightness, being free from the grosser crimes of the times, deems himself to be deeply in Gods books, and in a most happy condition, such as outstrip his scantling of Religion, are by him esteemed heretical and precise; such as come short of him are castaways, and firebrands of hell, he onely possesses the golden mean twixt impiety and heresy. Well, to do thee no wrong, who hast no goodness to spare, civility is good in its degree, and deserves esteem of all, praise of the Magistrate; but be not deceived, honesty is not Religion; what wilt avail thee to pled 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 do not the heires of life with violence apprehended Christs kingdom, and press hard into it? do not babes thirst after the sincere milk of the Word? Is not the way of life straight, and the passengers few? Where wilt thou then appear with these resolutions of serving the times? When Irreligion, atheism, and security prove graces, then wilt thou prove a sound professor, till then know thy heart is rotten, seven abominations lodging therein, and thou as yet short of a pharisee, who unto civility hath added zeal in his Religion. Mat. 5.20. 3. The careless professor, who likes well of Religion, & seems zealous of godliness, but indeed is not purged from his filthiness, notwithstanding his faire shows, he retains with him the love of some sin, the sweet whereof he holds under his tongue, and will rather depart with Christ then this bosom sin, and if you should deal with him about it, he will put so faire a veil vpon it, that you may easily beleeue all is well, and therefore hath his pretences ready; as 1. Wee are not our own saviours, what then need all this ado? For answer know, 1. that Redemption is a doctrine of preciseness, Christ having redeemed us from all sin, and to all holinesse. Tit. 2.13.14. 2. Besides, none haue redemption applied but such as haue drunk deeply of the wine of sanctification. Heb. 10.14. 2. again, He objects for himself, we are justified by faith, and not by works. What need all this strictness? Yet know, O vain man, that 1. we are justified by faith a parte ante, as a cause preceding; but by works a parte post, as consequents and effects; works do not precede justification, but do follow in the person justified. 2. works are as necessary to justification by the effects, as faith to justification by the causes. 3. works do not justify the person, yet are useful to justify both the faith of the person to his own, and the Religion of the person to others consciences. 3. again, he pleads so sweet are the morsels of sin, corruption will be working in the best: True, but not domineer, so as to led them captive unto sin, as in thee. 2. Besides, the best do not use to pled for it, nor project how to satisfy the lusts of it. Rom. 13.6. but rather cry out against themselves vpon the very remembrance of it; away then with these fond shifts, the love of sin will cleave to our natures too long, be we no patrons for it. This further serves to admonish us to endeavour the purchase of those spiritual graces, Adm. seeing their nature is so excellent; earths purchase perishes with the use, and when most prosperous, proves oft most pernicious to our future comfort; but grace once attained, alters our brutish natures, and brings us within compass of that way, which leads to fullness of comfort; the spirit of God in pressing this use borrows a phrase from Merchants, Buy the truth. Pro. 23.23. Not that wee can depart with a thing of equal value to Gods grace, but for some resemblance twixt an earthly and spiritual purchaser. 1. A buyer is sensible of his want, and desirous of supply; so every wise Merchant must find a spiritual poverty, & nothingnes in his own esteem, which will stir up strong desires in him. 2. A buyer is content to trudge to the Market wet & dry, where commodities are sold; so spiritual 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 up the current of Gods grace to themselves. 3. A buyer is willing to foregoe something dear to him in exchange; so must wisedoms sons resign their darling sins, though as dear as their own members; two contraries cannot reign in the same subject, light and darkness will not agree in the same heart. 4. A buyer employs his commodity once bought; so must the truths purchasers improve their talents, to the Lords best advantage; we are not owners, but dispensers of the things of God, not to use, is to abuse Gods grace. This serves to admonish Ismaels brood, which scorn sincerity, and cannot endure a precise life, to remember themselves where the cause of this forwardness resteth, Gods grace is of such a lively nature, that they cannot lessen one jot of their zeal, the love of God, and the spirit of grace constrains them, if therefore thou wilt needs except, challenge Gods spirit for being so lavish of his grace, which like new wine, will haue a vent or burst all, Acts 4.10. so that though with jeremy Iere. 20.9. they might begin to cool, out of carnal fear, yet cannot settle on carnal resolution, for shane then forbear to disgrace sincerity, or else with thy father nible at the heel, unable 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 heads, the first whereof being the person; an Apostle rarely gifted, greatly employed, who besides his frequent preaching, painful hand-labour and several Epistles written by him, had the charge of diverse Churches committed to him, yet notwithstanding his many affairs, and the redundance of Gods grace in him, he is careful of, and constant in religious duties; affording us this consideration: that No quality 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 affairs of government, makes this a special head, attendance on Gods word, and worship, who of all others might expect freedom herein if any, in respect of their many and weighty affairs, yet the law of Religion admits of no dispensation: The like we find David in his farewell sermon to urge Salomon, 1. Kings 2.3. all his wisdom, or greatness is no bar, but a motive rather to Religion. This truth will be the better conceived with these grounds, 1. Religion of al other is the most excellent employment, whose object, end, and efficient are all divine, and supernatural, other things whereon men bestow themselves, are of a perishing condition, far inferior to themselves, this onely is worth a Christians thought, ministering full content where it is sought. 2. Religion beautifies, and sets a glorious lustre on all other callings, civility without it is but atheism, frugality worldliness, without it, delights are sensual, and outward blessings burdens, it is the sauce of callings, sweetening their bitterness, with divine promises, and easing their miseries by contemplation of God in his providence and creatures, Heb. 11.27. what was it that stayed Moses heart amid a world of troubles, he continued as beholding him that is invisible. 3. All callings are subordinate to Religion, to whom they owe svit and service, divinity sits as queen. Artes are her handmaids & attendants, now it beseems not the maid to perk above her mistress, nor any manuel employment to justle Religion off of her seat, subordination is no opposition, there is a time when civil affairs haue their turn and place, yet never as Religions cheekemates: The Disciples leave their nets, Mat. 4.10. and the woman of Samaria, her waterpot when Christ calls. 4. Dignities require duties, where much is given, a return of much is expected, the more eminent any is in the gifts of general, or special providence, the greater will be his account in the general Audit of heaven and earth: two talents must account for two: five for five: none hidden without the impeachment of God the donor, Mat. 25.15. This first serves to inform our judgements of the extent of Christs kingdom, Infor. from whose supremacy none of what quality or rank so ever are exempted, some monarchs haue attained the Empire of the habitable world, yet his dominion is far more spacious, him winds and seas obey, without his commission the furies of hell cannot hurt a Gadarenes pig, to him the very fishes pay tribute, besides he sits and Rules in the hearts and consciences of men, which scorn to bend to earthly sceptres, yea disposes the wils of Kings and Tyrants as the Riuers of waters: Pro. 21.1. men void of reason and faith may belch out their own shane, & say who is Lord over us, yet while they deny active homage unto this King of Kings, they passively yield it, making themselves the objects of his wrath, which in great fury shall be poured out. Psal. 2.8.9. This also informs that Religion, 2 Infor. and civil callings may well stand together, each doth not destroy other, a man may be faithful in a covenant with the Lord, and yet deal justly with men, frugally in his own affairs, which overthrows the pretences of our worldlings, excusing their coldness and want of zeal, by affirming their callings, require instance, they haue other things to tend, family prayer would cast them behind their neighbours, in their seeding and harvest, which is a groundless conceit, for, First, prayer furthers thy thrift, seeing Gods blessing is all in all, without which though thou rise early, and eat the bread of carefulness, yet thou puttest thy winning in a broken bag, now prayer Morning and evening, is the onely way to attain this blessing from God. Secondly, The night of popery, and darkness, will shane these men who in their superstitious zeal had this proverb, mass and meate hinders no mans thrift, whose misguided zeal condemns their irreligion. Lastly, for thy confusion, who with Esau preferrest earthly to heavenly contents, the devill himself wants the face thus to plead, nay he concludes the contrary, Doth job serve God for nought? job, 1.10. No I trow, Iobs service is rewarded with an heap of earthly blessings, and all these safe with an hedge of an Almighty providence: O then let thy father thou Muckworme teach thee a lesson of Gods fatherly goodness, and the certainty of the Saints reward or if thou yet object: show me a man who hath been faithful in body without tainture; Behold daniel a man of weighty employment, yet so faithful therein, that his doings could find nothing to accuse him of, and for Religion so zealous, that he prayed thrice a day constantly, which he would not omit, nor no needful circircumstance thereof, though his honours and life itself were hazarded thereby, daniel 6.4. with 10. This also affords matter of reproof to all such as are negligent in the work of their salvation. Repro. First, Such as bear themselves so much vpon their knowledge, that they forget duties of holiness, they know( if you will beleeue them) enough, as much or more then the Preacher can tell them, and therefore need not trouble themselves as others of meaner capacities, let novices run to Sermons, they know more then ever they can practise, as if God intended any of his talents should be hide in a napkin, or as if divine speculation would bear us out in sluggishness and security, but wilt thou know( O vain man) First, Knowledge & speculation may bee in most wretched persons, yea in the devill himself, and is therefore no argument of thy sufficiency: Besides Knowledge is not the end of holy exercises, wee do not therefore hear, or read, that we may know, but that by knowing, wee may attain to the obedience of Gods will, Deut. 5.1. Know further that the more thy knowledge, the more fervent should be thy zeal, for since there is knowledge, there is, or may be conscience of duty, Rom. 15.14. the Apostle the rather presses zeal, for that they knew those things whereof he wrote: Lastly bethink thyself that the heaviest woes attend such as having known the will of God, do yet nuzle themselves in disobedience thereto, and good reason, seeing unto the offence of an infinite Iustice, in the breach of Gods law, they add this degree of impiety in sinning witting against the light of their own consciences. This also attacks the great ones of the world, who having all things to their content, grow careless of the better part, they will not vouchsafe to stoop to Religion, let them( say they, but they are but vain words) profess that they haue nothing to lose, it concerns us who haue things about us to keep a more moderate strain, least our preciseness make us a prey to others. These men( as Pirates) are the worst Land-lords, oppressing all they deal with, and the worst Tenants, paying not so much as a chief Rent of holinesse to the Lord of heaven and earth, these wretches use 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 room for him in the inn of their hearts; Lord worldliness, and Lord Ambition, with Lady Venery, what with themselves, and what with their Retinue of hellish lusts, haue so stuffed the whole man, heart, and hand, and senses, and all that farefall Religion in a foul ditch, they are resolved that if they can haue earth, get heaven who so can for them, they haue other things to busy themselves about, and so let them, until they haue filled up their measure of impiety, jer. 5.5. I( saith the man of God) will to the great men, but these haue altogether broken the bands. This further may advertise every Christian, Aduer. to exercise such wisdom, and Christian moderation, that in the managing of his calling, duties of Religion be not hindered, the experience of many of the Lords seruants, will witness 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 endeavours. So also civil callings, are useful to further holinesse in such as desire to walk with God. First, by preventing temptation, idleness is the devils forge. Secondly, by nourishing experience of Gods bounty and providence. Thirdly, by filling the heart with objects of heavenly thoughts. Fourthly, by stirring up to prayer, and praise for the mercies of each day. Now seeing this duty is of so excellent a nature, and part of our walking with God, let us be mindful of these directions hereunto. 1. Beware of multiplicity of affairs, many businesses oppress the mind of man, and disfit it to holy exercises, where many Irons are in the fire, some usually are burnt, the mind being stuffed with employment, 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 thyself, and observe a decorum for the performance of their several offices, which takes away that tediousness, which disordered carriage of them would breed; some keep no order in the times of prayer, now sooner, now later; others no proportion in the dayes labour, both which occasion tediousness in the duties. Dan. 8.27. Daniel a waking from his visions, and perceiving the time of his calling at hand, trudges away about the Kings business. 3. use industry and diligence in both, which takes away all prejudice in either of them; zeal causes half an hour spent with the family morning & evening seem nothing, whereas a quarter to a worldly heart will prove a burden; so also dexterity in a mans business, will soon recover a little time spent with God, whereas a bungler early & late brings nothing forward; let not our remissness defame Gods truth. Eccl. 9.10. 4. Carry a heavenly mind in thy earthly employments, and thus thou shalt further thy worldly thrift, and yet nourish Gods graces in thee; our senses haue objects in great variety, above, beneath, and on each side us, all which may further our walk with God, unless as swine wee limit our thoughts to the earth; make trial hereof & thou shalt find this a special help to cheerfulness and Christian experience. Phil. 3.20. The second thing considerable, is the object & matter about which our Apostle is thus busied, tis not how to build his nest on high, nor how to establish his name and seed on earth; honors, nor Princes favours, do not busy his thoughts, though these musings in their place and due moderation haue their use; but his business is about worship, about those gifts of grace before mentioned, these thoughts haue the best welcome and entertainment with him. Whence let us observe for our Imitation; Religion is a godly mans special exercise; he studies more how to be good, then how to be great, so he can get the better part, choose the worse who so will. job. 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 ordain helps in government, that they without distraction, might devote themselves wholly to holy exercises. So david in Psal. 119.54 exiled from the Sanctuary of the Lord, finds such delight in the Law of the Lord, that when he was forlorn, as an owl in the desert, his private meditations of Gods word did cheer his heart, and were of sweeter relish, then the most savoury things to the palate. Reason wils it should be so, for 1. It is the best evidence he hath of any comfort, either for this life, or for a better, faith is our tenor, and holinesse our evidence. Now we see worldly men so industrious, that they will understand their evidences, yea so inquisitive that every word shall pass under censure; good reason then that the Saints should be studious of Religion, the evidence of a far more durable inheritance. 1 Tim. 4.8. godliness hath right to all promises, whether respecting the way, or the hour. 2. Religion also is the best employment, which a man may stand to, and suffer for with most comfort, come weal or woe, he need not matter it, seeing he is about his Masters business; other lawful works may delight the sensitive part, but the superior part of the soul, the mind and spirit, can find no filling in any sublunary thing, save in Religion, whose Author, object, and end is no less then divine. Mat. 6.33. When Christ and his kingdom are sought, there needs little care of earthly things, which shall be heaped vpon vs. 3. Yet further, Religion gives us the most near communion with God, here in the way wee enjoy but Gods back parts, a glimpse of his excellency, yet what enjoyment we can possibly attain, it is onely by Religion, for here we behold him through the grace of his Word and ordinances, the wedge of gold, with the cup of pleasures, herein prove weak comforters, thy soul may starve for them, herein holinesse bears the bell; david longs more for Gods worship then any other Ioy besides, in Ps. 84.1.2. This affords matter of blame to all such as quench the coal of holinesse, Rep. which is so full of heavenly delight to a godly heart: as 1. The Papi●●, who notwithstanding the pretences of holinesse, do by their doctrine subvert the power of Religion; as first, Ignorance is the mother of devotion, to what end then should we study the Scriptures? or dig for knowledge as for hide treasure, If they be hindrances to our zeal? Secondly, the Popes treasury of superarrogate works, 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 lusts? Seeing for a little trash he may haue two heauens. The same may be said of their doctrine of venial sin, of their merit of congruity, their implicit faith without particular grounds, their general faith without particular application, their pardons and pilgrimages do all hinder the exercises of prayer, godly sorrow, and in a word all duties of mortification; how well do these men answer the Apostles prophecy. 2 Pet. 2.19. seeing under colour of strictness and severity, they let loose the rains of looseness and sensuality. This also blames such as dishearten others in religious duties, sometimes by scoffs and disgraces, making sad the hearts of the righteous. again, by threats and menacings, do damp the smoking flax; may not these hear, Act. 13.10. as once did Elimas in that they pervert the right ways of God, how common this is in every town if not family, some Elimas or other is ready to bring an evil report vpon the cause of Christ, depraving Religion with the most foul disgraces, wherein they prove themselves, not onely the vassals of hel in execution of the devils offices, but also by hatred of the truth, they fall into a great measure of that sin, whereto repentance and consequently pardon, is finally denied. Mat. 23.13. Woe unto them, they neither enter themselves, nor suffer others, defiling themselves with others guiltiness. It also reproves many of the godly themselves, who having forgotten their first love, cool in their former zeal; once holy exercises were delightsome, now a burden; once they felt their hearts eaten up with the zeal of God, now leavened with security, and benumbedness; the time was they could haue pulled out their eyes for the Ministers of the Lord, now suffer others to do 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 lusts. Are these things so? Beware of unsoundness; life is tried by motion, and desire of nourishment; the Lords plant hath juice of grace, either in the boughs and branches by a flourish of holinesse, or else in the roote in the winter of temptation; for shane therefore revive those things that are ready to die by speedy recovery, or else beware of that censure; He that is unclean, let him be unclean still. Reu. 2.45. This further is of use for our Examination, Exam. whether this disposition of holinesse be in us or no, the worst of men will affirm they haue good hearts to God-ward, when yet they were never brought to the touchstone. A thief, we say, may be traced in a snowy night; so an honest heart in the fruits of holinesse. use these helps. 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? dost thou prefer it to thy necessary food? Are all other comforts but Icabods, unless thou enjoy the gospel? Are all other companies Mesheches, so far as they detain thee from exercises of holinesse? Tis well, Psal. 42.12. this desire is the least measure of lasting grace. 2. Exercises and delights are deeply settled in mens affections, that by no means they will be drawn to part with them; how fares it with thee in Religion? Art thou resolved not to depart from thy hold herein, come threats or scorns, faire or foul? Let others be as dissolute as they will, thou art resolved to stick close to the truth: these are indeed good evidences of thy unfeigned affection. Ios. 24.15. 3. Exercises ask industry, and we see men bestow themselves and their uttermost endeavours vpon them; a man cannot hire a wretch from prosecution of his vain delight. Is it thus with thee? Is it thy study how to further the gospel, and wouldest thou not for a thousand worlds do it the least prejudice? Or art thou mindlesse of it? sink or swim, thou art at ease under thine own vine. Surely, this will show thee thy face as in a glass. 1 Cor. 13.8. 4. Exercises are costly, and men will part with the dearest things for the maintenance of those disports, the delight whereof hath taken up their hearts; how standest thou affencted to Religion? Is thy heart and hand open to the family of faith? Is it in thy heart not to forsake the levite all the dayes of thy life? Or whether art thou straitlaced in such causes? If thou be drawn to do any thing, itis aqua m ex pumice, up the hill, and against heart; thou then savourest not the things of God. Here is also matter of Admonition, Adm. to proceed fearelesly in Religion, it being the godly mans exercise, which besides equity, may pled prescription. Men of any Art, are not ashamed of the works of their calling. Its a good plea to say, all of my profession do the same. Why then should Christians in so just a cause, and so certain reward, suffer their hearts to be oppressed with carnal fears, seeing none ever did attain to true blessedness, but such as first haue dealt in the traffic of Religion. Is our cause the worse for the times dislikes. Wast, not ever true? That the best causes haue the fewest approouers? With what face can any of us pretend title to Christs mediation? Seeing we are ashamed to profess him before this adulterous generation. Shall the gun-shot of foul words dishearten us in our profession? who are bound to hate our lives for his glory. Mar. 8. last. For shane shake off these base fears, the rather, for that zeal in Religion is the end of the Sabbaths institution; one in seven hath been of perpetual observance, that Gods public worship might be celebrated, his ordinances preserved, and his seruants edified to salvation, for us to be could and heartless 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 observance of it, the greater life is put to other duties. Religion is the end of the Scriptures; that truth which anciently was both preserved, and propagated by tradition, is now in the increase of the Church committed to writing, that shee might ever haue a standard of faith, and manners; that holinesse might not onely be begotten, but nourished in us, and we made complete in all heavenly qualifications. 2 Tim. 3.16.17. godliness is the end of the ministry; many a Nabal breeds his son in the knowledge of Arts, who( besides his fathers intendment) proves a worthy instrument of much comfort to the Church, yea God by a special providence supplies continual vision in the Church, whereby he perfects the work of faith, and holinesse in his Saints, that each may fill up 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 born for ourselves, but country and friends. But we that haue learned Christ, do aclowledge the Lord to be all in all, both the end and cause of his creature; length of dayes is a crown where 'tis found in the way of righteousness. We are created not to satisfy brutish lust, but to good works, that we might walk in them, as the Lords peculiar. Eph. 2.18. Yea, the Pleasure-mongers of the world, Dir. might here learn 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 grievance: mean while Religion, which affords the sweetest content is disquieted, as a disgrace to a generous mind. Why man, all these mad joys 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 feels the murdering 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 befool themselves, merely for the loss and shane of their former lewd pranks; according as the wiseman hath foretold, that the end of that mirth is sorrow; whereas the exercise of holinesse is full of heavenly and durable comforts. Eccl. 11.9. The third Circumstance observable from these words, is the subject, or person he doth thus train up in the study of holiness; not the Churches, nor those evangelists he had with him for the help of the ministry, but himself; he hath now forgotten that old trick of his fellow-Lawyers, of binding heavy burdens, and laying them on others shoulders, but he makes himself a pattern of obedience, teaching that, Teachers of others must exercise themselves in Religion: such as will save 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 special privilege, 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 ministry, as were not onely able to wield the sword of the spirit, but which also were of an vnblameable conversation, 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 obiective to the outward senses, are more easily observed by sensual men: Man herein is of a sheepish nature, following a leader, yea though it be into error. We red 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 cried, 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 work requires a good practitioner in the school of Christ, and therefore some wholesome pattern is to be drawn 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 patterns is short, by precepts long and tedious. Phil. 1.12. Pauls constancy encouraged many in the truths profession. 3. Yea, hath not the Lord made a special promise to the labours of such, whose lives are a visible comment vpon the audible word by them delivered, though we dare not confirm the work of grace to the sanctified heart, the Lord being free to work by what means he please, yea and his excellency shines forth in the unfitness of the instrument he uses? Yet we see the want of holinesse was a bar to success in those Prophets, who themselves stood not in the way of righteousness. Iere. 23.22. And Simons heart being not right in him, Act. 8.21. caused his rejection from the gifts of the spirit. 4. Otherwise, though we further others salvation, yet we cast ourselves into utter condemnation. Like Noahs builders, who make the ark to save him from the Deluge, who yet were drowned themselves; or a sign which tells the passenger, there is wholesome diet, and warm lodging within, which itself remaines in the storms without: which the Apostle knowing, warns Timothy to take heed to his life, 1 Tim. 4.16 whereby he should save himself, and to his doctrine, whereby he might save others, least after he had preached to others, he himself be a cast away. 1 Cor. 9.27. Let this serve for the reproof of our carelessness, who are called to the office of the ministry, and do draw near God, Rep. by an office peculiarly subseruient to Religion; we must Preach as well by our example as our doctrine, else we shall pluck down faster with our left hand, then wee can build with our right. The sons of Eli by their profaneness, caused the sacrifices of the LORD to be abhorred. What avails that our doctrine is according to godliness, while our lives give our tongues the lie; itis booteles that our tongues are so smooth, in speaking good divinity, while our hands are so rough in uttering false. do not the Libertines of these times encourage themselves in their dissolute lust, by our examples? May we not hear them pled against preciseness, If all this forwardness were requisite, we think these great Doctors, and profound clerks should see into it, as well as any others. Yea, are not our soundest reproofs, and most wholesome admonitions retorted with this, physician heal thyself? We see your life as loose, and family as disordered as any of ours: so that while wee glut our sensual appetites in the sweet either of pleasure or profit we not onely engage our persons into the heavy censure of Gods curse, but also debar others from the comfortable attendance on the Lords ordinances; cursed is he that lays a stumbling block before the blind; which how justly it suits with those that draw multitudes to sin with them, let others judge. Luk. 11.46. Mat. 23.13. This also attacks such as stomach Ministers for their preciseness, which so nearly concerns their conscience to God ward; O say they, if they would be sociable, and now and then play the good fellowes with us, how they would wi●n● our hearts, we would count nothing to dear for them, but this ouerstrictnesse we cannot away with. dost thou not hear it to be a ruled case, that teachers of others must train up themselves in Religion? Its more then evident, that tis sincerity, and not austerity of life, that these men dislike; for suppose we should frame ourselves to the observance of your wills herein, would the truth be the better esteemed, or our persons win the greater reverence: for otherwise, yourselves would first of all blazon our disgraces; our Minister is a good man in the Pulpit, but otherwise as vain as one of vs. Besides, our conformity to you in your sinful lusts, would thwart a direct injunction from heauens Court. jer. 1●. 19. Yea utterly disclaim the service & retinue of the Lord. Gal. 1.10. And by affectation of popular applause, enrolle ourselves into that woe, denounced to all them whom all men speak well of. Or lastly, what canst thou answer to that prohibition. Lew. 20.9. occasioned( as some think) by the drunkenness of those two brethren, whose intemperance and rashness enkindled the fiery indignation of the Lord against them. Well then, wee must either abstain your disordered society, or else both sin, and perish with you for company. This also teaches both Ministers and people. 1. The Ministers of the Lord to aim at this upright demeanour in all things, Instr. in that besides Gods glory shining forth in the fruits of righteousness, and the work of our own salvation, we do hereby further our ministry, beautify our calling, and profession; and withall spur on others to the like exercise of godliness. The offices of our calling haue so near affinity with Religion, that we can never attain dexterity in either, without the practise of the other, so that he which would prove 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 virtue the habit is increased; the more treasure thou spendest, the less 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 provide helps in government, Act. 6.2.4. that themselves might with more freedom attend on the Lord in the duties of prayer, and preaching. Now if some services even of the Church, the managing the affairs thereof, may be a let or hindrance to the faithful discharge of the pastoral function, what shall wee think of those that follow husbandry, physic, the Law, or any other profession. All those that haue so many Irons in the fire, must needs burn some: & of all studies divinity most of all requireth the whole man. 2. It also teaches hearers, to give all possible furtherance to Religion in their Pastors; the best carry the remainders of sin in their bosoms; a very plague of sin hath overspread all hearts, & therfore we aswell as any do need to be spurred on in holy duties, especially, for that our calling doth lay fiege to Satans kingdom more then others; we of all others, are sure to feel the heat of his malice in temptation, yea our spoils oft bring with them the ruin of our cause: let us therfore request your furtherace in this cause, which so nearly concerns your own comfort. As first, to importune the Lord, that wee may understand the good pleasure of the Lord, and walk in all well pleasing before him. Col. 4.2. Yea, forbear not to admonish us where wee stray; say to Archippus, not of Archippus, look to the ministry. Though the sheep are to be lead by their Pastor, yet in case he do led them awry, or feed them with unwholesome food, they may privately in all humility advertise him thereof. Apollos will stoop to be informed more perfectly in the covenant by Aquila and Priscilla, two private Christians. Act. 18.26. having thus far treated of such circumstances as respect the Apostles exercise, it remaines we should proceed in order to handle the end he aims at, to wit; the maintenance of a quiet & inoffensive 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. herein one thing first of all is to be observed from the subordination of the means to the end: a quiet conscience he would fain preserve. For the better attaimment hereto, he is conversant in the exercise of faith, hope, & outward practise of holinesse: by all which instructing us: that Its grace and godliness that brings quiet to the Conscience: notwithstanding other salves, 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 prosperity of the wicked; on the one side, the sensual part concluded, that since the ungodly prospered, and the people of God were distressed, that it was in vain to serve God, and that the portion of the wicked was better then that of the Saints. Contrarily, the mind informed from above, concludes these thoughts to be satanical suggestions, much tending to the scandal of Religion, and grievance of the Saints; twixt these his thoughts are in a disway, until he resorted unto the house of the Lord, where he understood the end of these men; and good reason. These gifts of virtue are called grace, for that they are effects of Gods countenance reconciled in Christ, so that though there be in us conscience of sin, yet these streams as currents led us to the fountain of grace, set open in Christ; whence the soul having sued out her quietus est, hath a sufficient plea to non-suite all accusations in Conscience Court, so that the person feasts his heart in midst of fears. Grace teaches to deny ungodliness, and to purge the conscience from dead works; and when the guilt of sin doth invade our comfort, then to endeavour a removal of the burden thereof by confession of sin, with godly sorrow, and shane for it; withall adjudging of ourselves unworthy of the least respect from God. A tender heart cannot endure that sin should take up a lodging in his soul. Thus david being checked in heart, doth not daub with the untempered mortar of vain shifts, and distinctions, but befools and bebeasts himself, and never rests, until the Lord had taken away the sin of his seruant. 2 Sam. 24.10. Its grace onely that prevents matter of disquiet, by maintaining of the covenant of God, so that were conscience never so captious, it shall find 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 rejoicing to us, but those that are spent in doing, or receiving good. From which Christian watchfulness arises a sweet peace in the heart, concluding the truth of grace by the fruits of obedience, extant in our lives. Psal. 34.1.2. godliness is the condition of the covenant required on our part, which being by us fulfilled, we are entitled to all the promises of the covenant, whereof this is the principal, Inward quiet, arising from the assurance of Gods favour in Christ; so that if any of the Saints want comfort, let them thank themselves, whose neglect of the bond, on their part requisite to make up the covenant, procures a spiritual desertion from God, Ps. 97.11. uprightness 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 calm the troubled heart of man, when all other comforters stand aloof: art thou afflicted with conscience of sin? Yet here is a release sealed by the blood of Christ, & recorded in the rolls of heaven: art thou pricked with the thorns of temptation? Yet here is a cooler, a word of truth able to pull down the strong holds of Satan, are thy shoulders weary with the pressure of affliction? Behold heres a promise of undoubted consolation, whereon thy faith may lean, and ease thy grievance hereby: this is that three of life, whose leaves are for the healing of the nations, the carnal heart sees no such excellency in the ordinances of God, but as Christ in the dayes of his humility, was without form, and nothing in him desirable, to the eye of the world; even so the Oracles of life are of no value to a natural man, though otherwise the power of God to salvation: well let them( who because of their blindness cannot see a far off) speak evil of things they know not, we by experience can say these wells of salvation are sufficient to quench the fiery darts of temptation, to smother the heat of natural concupiscence, to make the man of God complete, yea lastly, to make us wise to salvation, Acts 17.6. This informs us of the filthiness of such consciences, which were never suppled with the oil of the spirit, never salted with these savoury graces, remaining still in their natural impurity, these are stinking cages of unclean lusts, fully fraught with ignorance & stuffed with inordinate passions: Satan works in them as a Smith in his shop, forging all manner of villainies, Ephe. 2.2. which they his vassals at command, are ready to put in execution, yet alas who more senseless of their own misery, much like a man who in the night time passing through a dark and loathsome dungeon dreads no danger, because he sees none, but returning in the clean day, he discerns his danger, beholding toads, and snakes, and other venomous beasts crawling up and down the rooms, and now is wrapped into wonderment how he could ever escape with his life; so these men if ever the sun of righteousness vouchsafe to shine in their hearts, they may then clearly behold the horrible impurity 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 informs troubled consciences where to find ease, true it is a troubled conscience, is an intolerable burden, A wounded spirit who can bear it, if therefore the fiend of sin, and fears of Gods displeasure haue driven 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 observance whereof none ever perished, meditate how thou mayest walk pleasingly with God, see thou stray not from the rule of obedience, seeing a guilty conscience is ever quarrelsome, and impatient, there is none to this: other salves do but daub and dally with thee, possible it is that thy neglect, and hardened heart, may dull the edge of its reproof, or rather indeed deaden thy sense, that thou canst not hear those peals of loud clamours within thee, but hereby the wound is made far deeper, with festering more and more, may in time grow incurable: Be advised then to make thy peace with it betimes, by the exercise of grace and holinesse, Gal. 6.16. Let this also advertise us to beware of defiling our consciences, Adu. which are so hardly purged, again, sin is of such a soiling nature, it leaves a blemish behind it, staining the principal faculties even the mind & conscience, which above all the powers of nature haue the most purity in them: yet ignorance, error, scruple, and benumbedness, haue seized on these superior faculties, true it is that all sin is of a filthy nature, yet all do not equally defile the conscience, wherein these two do us most mischief. 1 Sins against means, where God affords us means to prevent our falling, which are either neglected, or misused by us: Thus Adam our common parent having received liberty of will unto good, failed in the improouement of the Talent of grace received: and so became the author of sin to himself, ruin to vs. 2. sins against the light and checks of conscience, when the stirrings of grace in our hearts are despised, & we grown impudent, with an whores forehead in sin, these are dangerous strains of impiety, making the heart impenitently hard, and leaving such a blot of iniquity in our souls, that our recovery is almost hereby made desperate Tit. 1.15. This also presses the practise of godliness vpon every of us, seeing it is so direct a way to attain this sweet quiet of a good conscience, let the time past of our lives suffice to haue glutted our hearts with earthly vanities, It concerns us 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 heavenly treasure, now seeing this is a cause of the greatest consequence, wee shall not easily err, while we observe these directions as way-markes to blessedness. Let thy endeavours in the pursuit of holinesse be 1. Timely, there is a day of salvation, an acceptable year of the Lord, where in the spirit of grace makes tendry of the wine, and oil of his grace, which season if we apprehended, we may store our hearts with comfort▪ if wee outstand the Lords offer, we forfeit all hopes of happiness, defer this conversion, and thy heart will be daily more unteachable, and God himself departed from thee, having formerly been bobisht off with idle delays, I say 55.6. 2 Earnestly men now a dayes content themselves with a slight endeavour after Religion: godliness is not worth the while, so blockish are our hearts, in other things every man strives to be the best Artist, here we are very bunglers, well the kingdom of heaven suffers violence: O such onely taste the sweet of it, Psal. 3.13. 3 Affectionately it avails not, that thou be tied to Religion, by the thread of an outward profession, unless thy heart be thoroughly affencted with the love of the truth, such as enter profession for other respects, may possibly flourish, while the times sinile vpon Religion, but when they are hardly laid to by inward lusts, outward fears they will whither, and anon make shipwreck of a good conscience, 2. Thes. 2.10. 4 Rightly, in the way the Lord himself hath prescribed, rash zeal is a weed, though oft-times it grow in good ground: such as will be too Religious in such a form, as pleases their own humour, not onely act the part of labour in pain, but also incur the censure of impostors of Gods worship: before the Prophet Isay must go on his message, he must be touched with a coal from the Altar, any other heat had been preposterous in a cause so merely the Lords, and the Lord foretells of many that shall strive to enter, yet shall not be able, for that they seek not in denial of their own wisdom. Lastly, Cons. wee may here receive comfort and encouragement in the pursuit of Religion, though it haue cost thee much sweat, many a sigh and bitter pang, or ever thou couldst bring thy heart naturally stubborn, to these fruits of sincerity, were there no reward after the period of mortality, yet thy lot is fallen into a faire ground, thou hast won the fort of thine own heart, a glorious trophy, Prou. 16.32. Thou injoyest the light of Gods countenance, which is better then life: thou mayest haue free access to the fountain of grace, whether to complain of grievances, or to petition mercies, yea in the midst of storms, thou hast an hiding place, and mayest feast thine heart with abundance of rejoicing: let the worlds slaves censure what they will of Religion,( losers may speak) wee know there is a reward for the righteous, a God that iudgeth the earth: let us then rest on that sweet conclusion of Moses his both sermon, and life, recorded for our comfort, Deut. 33. The last circumstance I intend to touch vpon, is the constancy of his care, he was ever the same, always religious or not at all, others may be like a Dog at Nilus, a snatch and away, Paul will be steadfast, and vnmoueable in the work of the Lord, teaching us, constancy is required in well doing, Once religious or righteous, always so, it is not enough to set footing into the race of christianity, but it must bee maintained to the upshot, or else we loose the crown of happiness, Rom. 2.7. the seeking of glory and immortality is not sufficient to salvation, without continuance in well doing, the like we haue in Reue. 2.10. the Church of Smyrna otherwise poor, is directed how to attain durable riches, that by constancy in the fear of God even to the death, though bloody, shee should possess herself of the crown of life; and this the rather: seeing 1. Conscience bond is always equal, there is no time, place, or occasion that may dispense with us herein, seeing tis prescribed by the Lord of glory. Religion for substance was ever the same; that which morally tied the conscience of Abel, Abraham, and Paul, hath equal extent to bind us, and is therefore of constant observance to all wisedoms children, of what ever condition or sex. Deut. 5.29. 2. perseverance is a necessary condition of every 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 remain unfaithful, as Isa. 7.14. Yet such as respect our Redemption applied, are conditional. Heb. 3.14. Ye are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. As in a race all that run are not crwoned, onely such as haue courage to persist to the end; so in Religion, such onely reap as saint not in their christian conflict; which lesson we as well as the Galations haue need to learn. Gal. 6.9. 3. Constancy is one main difference twixt the fruits of the honest hearted, and feigned Christian: the temporary for a while may flourish, till he be hardly laid to in temptation, but then he falls away like the untimely fruit of the fig-tree; whereas the righteous is an everlasting foundation. Other plants may be rooted out, onely the Lords grow more and more to the perfect day. Wouldest thou then evidence to thine own heart, the truth of grace? See thou persevere, seing the seed of grace is of an immortal nature. jer. 17.8. 4. This onely perfects our Reward: halue it with God, and he will halue it with thee; God usually proportions his blessings differently to our different endeavours; such as sow sparing, shall reap sparing a where the work is finished, there is nothing to hinder the fruition of a plentiful reward: the truth hereof the Apostle John teaches that thrice worthy Lady, 2 joh. 8. Here is first matter of reproof to all such as are off and on in Religion; Rep. a cause of great importance. 1. The time server, who frames himself to the present times, whether with or against sincerity, he sees no such sweetness in Religion, that a man should deprive himself of ease, and pleasure; let others more zealous look to the main chance, he will be sure to save one. And thus retaining a show, he denies the power of godliness. These men fitly resemble a glo-worme, which seems to haue both light and heat, but touch it, and it hath neither indeed: thus many of our hearers resort so diligently, hear so attentively, a man would conjecture by this their deportment, that they are the onely Christians; but touch them by trials for the truth, and they will soon discover the naughtiness of their own hearts. Let these men that are so deeply engaged to their own ease, in the time of trouble expect their pay from him, to whom all their time they haue been so obsequious, if in time of distress they seek the Lord, he may return their prayers with this; go to the world, and your own bellies, whose drudges you haue professed yourselves. Now alas what may wee deem to be their misery, whom the Lord denies to receive 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 apostasy, for which ye hear their censure. A second sort is here reproved, Rep. who not onely fail in the condition of godliness, but also in stead of constancy in good, are grown resolute for evil; such is their slavery to sin, that they will haue the swing of their lusts, control them who so dare, as for holinesse itis a disgrace to a generous spirit: and so it is in their dialect, who haue sold themselves to work wickedness; these show the greatest measure of conformity unto Satans Image, hating goodness directly for itself; wherein they are become their own tempters. Desperate is their case who in a dangerous disease, hate the physician, and trample under foot the most wholesome receipts. Ignorant these men cannot be of their damnable estate; wickedness saying to the wicked man, that there is no fear of God before his eyes. How comes it then that they haue any rest in their bosoms? Assuredly, were not their conscience benumbed, and heart as hard as the usther Mill-stone, if not the conscience of sin, yet the terrors of hell, might somewhat affright them. evil thou dost, and wilt do so still, proceed and perish; he that is unclean, let him be so still. Psal. 36.1.2.3.4. Let this further serve for Instruction to all of us, Instr. who profess the fear of the Lord, to encourage ourselves in the equity of our cause, against the scorns and terrors of these wretched times, seing there is no indifferency in Religion. Not to take part with Christ in the practise of holinesse, is to side with the tempter; here is no gazers, all are either gatherers, or scatterers, in this spiritual harvest: so that seing Christ hath freed us from the spirit of bondage, it were too base for us to sup up again the vomit of our former fears. Was our cause ever better, our God ever nearer, our conscience ever clearer, or our comfort ever surer, then when opposed by this untoward generation of men? Are there not some promises which are onely of use at a dead lift? Wherein the Lord expresses himself most nearly 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 us, to use all diligence to settle our standing in the faith, Instr. seing it is constancy that crownes all our actions. It would little avail Paul to fight a good fight, unless also he finish his course. The crown of glory is laid up for such as wait for the appearance of the Lord. Now since we haue put our hand to the Plow of Religion, let us not now look back, seeing the danger of Apostates is so much the greater, in that besides the loss of all the comfort of their former profession, this sin steals vpon them by insensible degrees; wherein it befalls them as it doth passengers by Sea, who departing from Land, conceit that towns and steeples run from them, whereas indeed, themselves only make the separation. Let us therefore stablish our hearts in the truth of Christ, least we lose our reward. The Apostles motives to his thrice dear Countrymen, are of use to further us herein, Heb. 10.35. 1. Patient endurance hath great recompense of reward; to endure the heat and burden of the day in profession, is thankworthy with the Lord; others that pull in the horn for every grass pill, lose both themselves, and their reward, in the verse 35. 2. There is use for patience, there being an interim, and breathing space twixt our obedience and the enjoyment of the promise, wherein mans heart is subject to secret discontents, were it not that patience sets in foot, and teaches to stay the Lords leisure for accomplishment, in verse 36. 3. The time of our expectance, and the Lords tarriance is not long; now our salvation is nearer then when we believed. We are already come to the Nebo of assurance, whence we haue had a view of our heavenly 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 settling of our hearts in the truth. The just shall live by his own faith, it being a grace of an attractive nature, mixes itself with the promise, and so as by a Conduit derives comfort to the heart: the beams of the sun, though shining on earth, are yet united to the body of it in the heauens; so faith truly unites us to Christ, though never so far distant from us: in verse 38. 5. Lastly, the Lord himself stomachs their cowardice, who start aside from his fear; his soul hath no pleasure in them, that leave his cause in the plain; and sure I am, there can be no plague conceived of equal value, to Gods desertion of his creature: in verse 38. CHAPTER II. 1. There is in man a faculty called Conscience. 2. What this Conscience is. 3. The kindes thereof. 4. The offices and effects, with the sever all uses thence arising. thus far we haue waded in our Apostles practise, as an Introduction to our main scope of Conscience, the Anatomy whereof we are now in particular to handle. Wherein three things first offer themselves to our serious attention; first, the faculty, Conscience; secondly, the difference, in offensive; thirdly, itis twofold, object, 1. God, 2. man, From the consideration of the faculty and difference of Conscience, these three conclusions arise. First, there is in man a faculty, called Conscience: secondly, some haue attained quiet and inoffensive Consciences: thirdly, some haue unquiet and offensive Consciences. under these three heads, I intend to comprise my meditations on this common place of Conscience. And first of the faculty. There is in man a faculty, called Conscience. Rom. 2.15. The Gentiles by nature( notwithstanding the corruption which as a leprosy hath overspread mankind) haue in them some thing of an accusing, and excusing nature, whereby the principal actions of Conscience are set forth. Rom. 9 1. Paul in a cause of greatest moment appeals to Conscience witness, as being an impartial discerner of the truth, and that we may not think Conscience to be a renewed quality, and so remain in the godly onely, the same Apostle professing his holinesse in the carriage of his ministry, saith, he approved himself to every mans Conscience in the sight of God. 2 Cor. 4.2. showing us, that every man is endowed with such a faculty. This truth is yet more manifest, in that 1. Man is a reasonable creature, and must therefore haue some faculty to discern of good and evil, whereby he is distinguished from a beast, the which difference is the light of right reason, and Conscience, so that deprive man of this essential difference and ye then confounded nature: had Arts been silent in this distinction of natures, the Psalmist hath it. Psal. 32.9. 2. The curse of God justly seizing on mankind, vpon A dams sin and fall, hath not disannulled our being but our well-being, hath not destroyed our faculties, but depraved them onely: Man hath still power to will, determine, and affect, though weakly, and corruptly; so then not the essence of the soul is lost, but the rectitude, those holy and divine qualities man enjoyed, wherein his conformity with God did consist, are defaced; the faculties remain, yet so as that now they are become weapons of unrighteousness to sin, Rom. 3.23. 3. That there should be such a faculty, makes much for Gods glory in his daily providence. 1. For the maintenance of civil Iustice, and common equity amongst men, which could not be maintained, but that men haue some common notions of good and evil, which make them approve the better, though they choose the worse; these common gifts, God bestows even on the rebellious in the church, that he might dwell on earth, as saith the Psalmist. Ps. 68.18. 2. To wring an acknowledgement of Gods justice, out of the vilest men, who in the beholding of Gods works, so far transcending natures reach, are drawn to conclude, this is the finger of God. 3 In the fullness of courage, and comfort in Gods Saints, whose resolutions amid torments, & fears, daunt the stoutest spirits of the beholders, the which arises from the evidence of a good conscience, assuring of Gods mercy in Christ, Acts. 23.1. 4 The stirrings of Conscience in man do evidently demonstrate he hath such a power, as life is discerned by motion, so consequently being: Those Pharisees in John 8.9. were no mean persons in their own esteem, and yet see how Conscience works in them, they flinke away with their tails between their legs, as if their crimes had been written in capital letters in their foreheads, I warrant you, had any man told them they had been such and such, they( I doubt not) would haue started, and frowned not a little: What think you caused Iudas to come to the Rulers, and accuse himself, 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 himself, I and be his own both accuser, judge, and Executioner? O he had a guilty Conscience, which laid in his dish the foulness of the fact, Gods Iustice, and his damnable condition, Mat. 27.3.4.5. This well pondered, may stir up in us an earnest desire after the knowledge of our own hearts, Inst. is it not a shane wee should thus trouble ourselves with foreign studies, and be such strangers at home? Much like our young Gallants who travell far into other Countries, to see fashions, whilst they remain ignorant of the laws and Manners or their own Country, the Philosopher being enquired what was of all things most difficult; Answered, to know ones self, another having traveled much in the study of the Nature of mans soul, concludes he knew the least part of it, being entered into a Labyrinth of matter, where he knew neither regress, nor progress. Could Natures di●●nes give us such light in a subject so intricate, and shall Christians remain ignorant of what they carry about them, and that in their bosoms? Be mindful then of this knowledge, since that many through ignorance wrong Conscience, esteeming the reproofs thereof as Melancholy fits, or mopish damps, and so hardening their hearts against its counsels, deprive themselves of all the comfort of so sweet an help. 2 A well ordered Conscience, is the sweetest companion wee ever met with, he that hath peace in his own bosom, needs not care with whom he hath war, let the air of prosperity, be clear or cloudy, it matters not with him, who enjoyeth the daily feast of an excusing Conscience. 3 It is placed in a man as a special help from God, not onely Gods Deputy to counsel, reprove, and comfort man, but also may bee called our God, in the same sense Moses was to Pharaoh, having power to control, and avenge our disobedience, with greater plagues then ever Moses brought on Egypt: O let not man be unmindful of such a friend. 4 It is one of the books we must be judged by, the Lord will haue evidence in every mans bosom, to wit his own Scribe, Conscience, and shall we haue a traitor in our own bosom, & neither know him, nor learn his plots? This is a strange degree of sottednes. Now seeing Conscience( as all other powers of the soul) is invisible, and no object of the senses, the knowledge of it is more obscured, it shall suffice us onely to give a taft of such things, as in our measure are vsesefull for us to know; a view whereof we may enjoy by the observance of these things: 1 the Definition. 2. Power. 3. Excellency. 4. Office. 5. Bond of it. 1 Conscience is a relative power in the reasonable creature, which by reflection determines with or against itself through the divine light it hath: In this description each term hath its weight, as may appear by the ballanceing of each of them: First, I call it a Power, rather then a Faculty, as being unwilling to determine that dispute whether it be a distinct faculty, or whether a part of the understanding, the Scripture itself leaving it doubtful, calling it both the spirit of man, as also the spirit of the mind of man: neither seems it so pertinent to our cause, seeing both attribute equal power, excellency, and offices to both. 2 I call it a power, not an act, seeing it hath a disposition to do something, which yet it doth not always exercise, as Adams conscience in the state of integrity was able to accuse, as we see by the event of his sin, it drove him into the bushes: so also the benumbed consciences of men( as a sleepy lion) are ready to devour 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 discern the working of it in children, before any habits can bee acquired. A power it is then spiritual, yet finite and human, as an Arbitor twixt God and man. 2 This power is relative, not absolute, all it doth is in Relation to another, and is therefore called Conscience, as being a knowing together with another, who is of familiar acquaintance with it, and can witness with it the truth it determines, which onely is the Lord, whose royalty it is to try the secrets of all hearts: Rom. 9.1. Paul calls 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 discern themselves 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 devils, wee read james, 2.21. they tremble at the remembrance of the judge, and Iudgement, and fear to return into the deep the place of their torment, and as for Man, wee heard it proved to be his essential difference, and therefore necessary to constitute a Man: No other creature is to ascribe divine worship to God, & therefore needs not reason to perform an unreasonable service: and besides, Man onely( besides heauens glorious creatures,) is to render an account of his actions, and therefore to be left inexcusable, if he violate the law of his God. 4 The manner how it doth its office, is by reflecting on itself, which that wee may conceive aright, we must know that there are some actions of the soul, simplo, some double, or compound: simplo, as Intelligence conceives nakedly a thing to be, or not to be: Opinion iudges it to be probable, or contingent: Science determines it to be certain or uncertain: and Prudence determines it to be fit or unfit: now all these actions, being exercised on a foreign object, are termed simplo, but Conscience is a compound act, in that the person is both the Agent, and the object, the other look only forward, this both forward on other objects, determining good or evil, and backward on the actions, and state of the person itself. 5 Conscience office is judiciary, it handles Law cases, and hath its Court, wherein there is never any demurs, unless it want evidence: as in ignorant persons, or be sleepy and secure, being toiled with so many frivolous attempts, determine it doth, though oft corruptly, being gulled with the glittering show of some apparent good, yet where it hath light, and life, it determines as truly, what is behoveful, as ever did achitophel, even as an Oracle of God. 6 The quality of this censure is different according to the different occasion, sometime for us, sometime against us, where it hath ground of comfort it is ready to stand at our backs, though God himself be our adversary, contrarily in case wee break the pale of obedience, it will side with our most bitter enemy, and itself throw the first ston at us, of itself it s most impartial, and deals 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 divine: 1. either those natural notions, which for good causes God hath left in the mind of man. 2. Or else knowledge of Arts, gained by the goodness 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 means of salvation, Rom. 10.14. This definition teaches us two conclusions. Instr. 1. That man in his pure Naturals, was of an excellent frame, who is endued 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 themselves, as a clock, or Watch; such is mans soul, whose iudgement being leader, doth freely choose or refuse the object, yea, such is the curious fabric of mans nature, that none in all the world, save he that made it, can set it on work; mans will admitting no mover, saving the spirit of God, and his own spirit, or conscience. Satan must plow with our heifer, work vpon our senses, and wooe our affections to be suitors for him, or he can never directly win the fort of our soul, being unable immediately to incline our wills. This excellency the learned Gentiles observed, and therefore haue styled man a little world, as being an abstract of the creatures, some are corporeal, others incorporeal; man both, for whom all sublunary creatures seem to be ordained. Psal. 8.4.5. 2. Instr. It teaches us also their misery, who having the faculty, yet want the use 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 prove an Hangman, unless they mend their manners. The latins call those fools, that are not savoured with reason; the Greeks, those that are without mindes, both which suite fitly with these unreasonable men, who like Moles haue eyes to decore their bodies, not to discern their way. Now for the power of Conscience, it shows itself to haue great sovereignty, having better right to be entitled Christs Vicar in mans heart, then the Pope over the Church, as may appear. 1. It keeps Court, trying the most weighty causes, such as concern life and death, sits as Arbiter twixt persons of eminent note, God and man. In the which sessions itself executes the several 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 plaintiff, indicting him of high treason against the Lord of heaven and earth; and after examination of the evidence it hath, proceeds to the censure of the party delinquent, in as true a manner as the Lord himself would do, and after sentence denounced, carries the sinner to execution, making the sinner void of grace, to be void of rest; dogging him with hue and cry; so that many choose a sudden death, rather then the galling fits of an accusing Conscience, 1 joh. 3.20. it hath power to still the heart, even when God himself comes to Iudgement. 2. Conscience verdict admits of no repeal: in the Courts of men, we see order vpon order, and sometimes appeals are made to higher Courts, and all to prevent censure, or repeal a just decree; but in this Court theres no such corruption, though the sinner should appeal to the Court of Requests in heaven, all is to no purpose, his award will be the same, both proceeding according to the Rules of the same divine equity. In Reu. 20.12. is mention made of books of conscience opened to give in evidence, until which time, its Court rolls are of force, 3. Its strokes are mortal wounds, all the Medicines of the world are to it, as could water to an aguish stomach. We read of poisoned swords, whose wounds despise the Surgeons cure; and yet Alexander the great dreamed, that such an herb would cure his souldiers thereof; which vpon trial proved true. But all Arts, and herbs, are Physitians of no value to a troubled soul; company, and music, dice, and such like vain disports, may daub and slubber over the heart, and make it senseless, 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. cain runs up and down, deeming every bush a bear; his business of building cities, cannot cure the wounds of a guilty heart. 4. Its the anchor of the soul; the gustes and terrors of the law, and afflictions, as surges assault to overturn the ship of our in ward peace, and might prevail, were it not that Conscience discoursing on the promise, gets anchor-hold, and so stays us from perishing in the gulf of despair. Its could comfort that bonds and bags can minister to a sick man. What pleasure can friends do us in time of death? Stand and weep over us, and therewith break our hearts; now Conscience stands at our back amidst the terrors of death, and leaves us not till its witness be canceled by the Lord himself. 2 Cor. 1.12. Paul distressed above power, hath no other stay but the comfort of his own heart. 5. It emboldens in judgement, when the grand Session of heaven and earth is held, and no thing can be discerned in his face but frowns, and terrors; even then will a good Conscience gather courage; the heauens shall melt, the Elements be dissolved, and men at their wits end, blaspheming God, and their King, shall look upward; yea, when our bravado spirits, that now brave it out with an impudent face, shall call to the mountaines to cover them from the dreadful presence of the judge; then shall a good Conscience make a Christian as bold as a lion. So powerful is the certainty of faith, and the evidence of the spirit in it. P●. 26.1. 6. Its of unwearied pains, though it work night and day, yea, and is oft times bobisht off with delays, yea wounded, and seared, so that tis a wonder it should live, yet amid these indignities it s as fresh, and active, as if it had but newly begun; yea though it haue been neglected, and trampled under foot, all a mans dayes, yet on ones death-bed, itis able to make repetition of things done forty or fifty yeares since, as if they had been yesterday in act. We see much travell will weary the stoutest stead; and much use 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 advertise, 1. To add knowledge to this power; which two concurring, are able to achieve admirable exploits: an horse is of great strength, yet wanting reason to use it, is easily tamed by the art of man; even so, what avails it us, that our spirit hath such power, seing we know not how to improve it aright? There is many an Engine of great use for war, which ill employed, oft proves pernicious to the owners; likewise, may Conscience do us a mischief, while wee know not, or omit to use it aright; be studious therefore in case-diuinitie, get thy mind fraught with principles of right and wrong. The Patriarkes had tender hearts, and yet lived and dyed in polygamy, through want of knowledge to interpret the covenant aright. 2. Adu. This also may admonish us to maintain our peace with Conscience, seing it hath Law in its own hands, to do us a shrewd turn. Are its wounds so deep and incurable? Its sentence so authentical? And diligence so unwearied? It were more then madness to stand at terms of variance with so dangerous an adversary. True it is, there is a dead and secure peace, stupidity rather, whereby many haue quiet in their bosoms, yet this is crazy and vanishing; Conscience doth but reprieve its quarrel, until it see an opportunity to deal with them on equal terms, whose gripes and gnawings, as a furious torrent, break out more violently, being formerly dammed up by their covenant with hell and death. The third thing remarkable for illustration hereof, is the excellency of Conscience: what properties in it haue the pre-eminence over the other faculties: to wit, 1. It is most like God; as man hath the precedency herein above the rest of the creatures, to haue the impress of Gods Image stamped vpon him; so in man, Conscience hath the like priority; for though the whole man be renewed after God in holinesse, yet this change appears most eminently in the mind and Conscience. Also when the contagion of sin had defaced the divine nature in us, no faculty retained half that purity 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 us, either to further conversion, and all saving graces in us, or to leave us inexcusable, in case we corrupt ourselves in our knowledge, withholding the truth in unrighteousness. Rom. 7.23. The regenerate part is called the law of our mind, because itis the treasury of the principles of right and wrong. 2. It is supreme, respecting neither King nor Kesar, but under God; the greatest monarchs of the world haue no obeisance immediately due from it, it onely yields fealty to the King of Kings. True it is, the Lord hath bound our Consciences to the obedience of civil, and wholesome constitutions, yet human authority no way can bind the Conscience, but as it doth receive power from the divine Law, and is ordained by it. And what though Tyrants haue exercised dominion over the Consciences of men, it sleights their attempts, as leviathan doth fish-speares; witness those three Worthies. Dan. 3.17. whose freedom of spirit in maintenance of their Consciences, is worthy our both memory, and imitation. Nay, though an angel from heaven, should cross the evidence, Conscience hath given of the truth, it will not budge, nor yield an hair for an Angels authority; as appears in Paul. Gal. 1 8. 3. It is impartial, determining all cases freely, without respect of persons; tis not in its Court as in men●, that equity is ouer-borne by might, and greatness perverts the goodness of many a cause: no, no, it will not blind its eyes with bribes to pervert justice, nor cares who countenances an ill cause; it matters not who writes in the behalf of the delinquent, but barely examines the depositions, and so proceeds to censure. If God himself were present, be could deal no more impartially, then Conscience doth, where it is well ordered; yea( which is wonderful) though mans own heart suggest, that when soul and body are tortured in hell, that itself shall smart as deeply as any other power, being drunk with the wine of Gods fiery indignation, yet will it not baulke itself, but deals as severely as if it were against a bitter adversary. 1 Sam. 24.17. If Saul would swelled his blood, he cannot hold, his own heart driving him to condemn himself, and justify david. 4 It is ever working, it is never lazy when tis itself: In this Court there is no vacation, but continual term, here thou mayest haue causes pleaded every day, every hour hast thou a matter of consequence to be resolved in, thou needest not ride far for counsel, ask Conscience whether it be just, and acceptable to God, whether it be warrantable to be done: were the Minister of vengeance present to account with thee, or whether it serve those main ends of Gods glory, or thine own salvation, it will soon dispatch thee with wholesome advises, again art thou vexed with an Inmate? some unruly passion, or other, disquiets thy soul of rest? city him to Conscience bar, where the same case was ordered long ago, 1 Tim. 5.6. that a life lead in pleasure is a death in sin and that the works of the flesh do debar us of the kingdom of Christ: or art molested by temptations? here the laws are open, thou mayest implead thine adversary, the heart of man will censure any cause against itself or others, Rom. 2.15. Conscience is said to accuse, or excuse us in the mean while, in every Interim of this life, other faculties may rest: an obscene dream 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 judgement, either it is profitable or pleasing, doubtful, or but a little sin, if any at all, and thus many a soul is wound in to do that he beshrewes himself for; but Conscience is downright, itis good, its evil, do it, do it not, it cannot abide such ifs, & ands, but sincerely informs the sinner what is to be done, or undone; Could it get attendance from Mans lustful heart, it would discypher sin, and the cursed effects thereof in their lively colours; Man never met with so faithful a friend, it knows not how to daub with untempered mortar, it never soothed the sinner where it had any life at all, but freely passes censure, and smartingly lays on Ierkes, on the guilty: hence arises that usual appeal, In my conscience it is so, or I meant it not, wherein we make it an infallible Arbiter, umpire rather, and that in the weightiest causes. 6 The spirit of God is pleased to appear and give in evidence in Conscience Court, wee see when great Personages owe suite to any Court, it makes for the excellency of it. In the trial of our Adoption, two clients come to Conscience bar for Iudgement, the spirit of bondage alleges, we haue been thus long drudges to sin, and besides haue the roote of all evil springing in us, therefore wee are none of the Lords; Contrarily, the spirit of Adoption teaching us to call God Father, pleads all these deformities to be covered and done away with the veil of our Fathers love, and husbands righteousness: now which way shall Conscience incline? To neither, until examination of witnesses; the spirit of bondage hath none to depose, unless it were Satan who is both a party, and a common Barretter; and is not therefore to bee admitted to swear, 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 honoured us, as to relieve our infirmity, by a free witness of his spirit in us, Rom. 8 15.16. Let this Excellency of conscience serve to exhort us, 1 To haue our souls in precious esteem, Exhort seeing it is a jewel of such rare excellency, wee see in time of danger by fire, shipwreck, or theeues, men will save the best things they haue, as their evidences, & Treasure, and shall Christians bee more careless of the precious life of the soul? The soul is of a divine temper, soaring naturally after some better thing then itself, or the earth besides, and shall we choke this heavenly instinct by settling the heart on objects so unmeet for, and unworthy of a Christian heart: knowest thou not( O vain man) that thy soul lives eternally erther in weal or woe? Is it not then a mad choice for an houres pleasure in sin, to purchase an endless hell? A dying life, and ever living death, Pro. 4.23. 2 This also may exhort to avoid defilement of our Consciences, so gloriously qualified with Gods Image, those men are unworthy manhood, that having been washed return to their wallowing in the mire; it is more safe to deface the Kings Image in his coin or arms, then to blur Gods spirit of renovation in thy soul; sin is of a soiling nature, leaving its pollution where ever it comes, and by frequent action becomes habitual, and as natural as to live or move: me thinks had men never heard of the terror of the Lord, the dreadful account, and horrible pit▪ yet the loss of such a soul, the pollution of such excellent faculries, might move us to heed our ways: but alas he charms a deaf Adder, who deals with such brutish persons, as are wise to do evil, but to do good haue no knowledge. Let us therefore that profess better things, make better proof of our diligence herein, since if wee prove bankrupts of that which is our own, God will not entrust us with that is anothers. Thus far 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 object thereof, either 1 God. 2 Man 3 God and Man jointly: which offices when we haue seueral●y discussed, the manner how it doth them, is also to be enquired by us: Offices of Consciences to Godward are specially these: 1 It is his Register, to take notice of several actions of his creature, whether good or evil, so that nothing can scape a scouring, for if all other Records should fail, yet the Lord hath a Notary in every mans bosom, 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 evil quality of the fact, or person. Now we must know, that Conscience performs not these offices after any human fashion, yet so plainly, that both Gods spirit, and Conscience itself, can run and read them; yea, the fire of Gods judgement( as Letters written with the juice of Oranges) will make them so perspicuous, that the most hardened and debauched heart shall read them plainly; yet fleshly minded men, are insensible of this work of conscience in them; but may they not as well deny the faculty itself, seing they discern not the working of it in the duties it performs to themselves? Let his witness, whose knowledge herein passes compare, determine this doubt, calling Conscience the candle of the Lord in man, discovering the innermost parts of the belly, Pro. 20.27. 2. It is his Controller, to still stubborn will, and to suppress the violence of headstrong passions. May we not behold persons most basely disordered, outface Conscience admonitions, and reproofs, who yet find such grudgings and tergiuersations within them, that a man with half an eye, may see Conscience playing Rex in them. What else means that paleness of the face, that quivering of the hands? What that foltering of the tongue in the action of sinning? But from the inward gripes of an enraged Conscience; the flames whereof though a while suppressed by the green wood of selfe-flattery, yet in the end breaks forth more furioufly. What think we caused the seruants of the pharisees, return from attempting the least disturbance of Christ, but the control of their own hearts; concluding, never man spake as he spake, joh 7 46. 3. To God. Conscience is the Lords witness in us, euidencing to the faces of men, their graceless carriage; and besides, to witness against us, at the general summons of all men, what we haue sowed in the dayes of our vanity; not that our God( before whom all things are naked and bare) doth need any information, as earthly Iudges, but that mans own heart might subscribe to the equity of Gods word, and works; which much serves the glory of God, his enemies themselves acknowledging his justice in their own deserved condemnation. It might seem strange, that ever there should be such siding & thwarting in the life of man, even an appearance of two armies, were it not that our Conscience, being Gods deputy, takes part with him against ourselves. Psal. 36.1. 4. Its Gods Harbinger, to prepare his way: most requisite it is that the Lord of glory, coming to feast in the heart of a Christian, should haue kind respect and welcome; which that it may be, Conscience sweeps the inner rooms of mans heart from noisome lusts, that might give an unwholesome savour to the Lord. We read 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 speedy onset, took his journey through the wilderness, wherein were flying Serpents, very deadly; which to expel, he trained certain birds, in whose nature he discerned an antipathy with those serpents; whereby he scoured the cost, and so suddenly surprised the city: such Cockatrice eggs are hatched in our hearts, whence issue a brood of deadly stinging lusts, which to dispel, we haue the law of the spirit to clear the passage, that the King of glory, with the troops of his royal graces, may enter the fort of our soul. Hence is it, the renewed Conscience, sitting on the determination of sin, hath these Queres; Will it hold in the balance of the Sanctuary? Is it pleasing to the Lord? If not, itis unworthy my heart, which I haue decked for the entertainment of the Lord. Heb. 10.22. This first serves to inform the mind of man, that the sufferance of the Lord is exceeding great, in sparing the execution of just deserved vengeance, even to such who yet are irrecoverably fallen from grace, seing he hath sufficient evidence given in every day, by every of these mens consciences, so that he might forthwith determine, as once, out of thine own mouth I will judge thee, thou unprofitable seruant. Yea, which shows the Lord to be a mirror of mercy; Conscience doth not witness passively, as Records and rolls in the Courts of men, but rather as living advocates, pressing the judge for a speedy censure of such enormous crimes. Ahab, with sundry others, vessels of wrath, taste of the patience of the LORD, Rom. 9.22. 2. It shows us also the justice of the Lord, who though he reprieve the sinner, for just and weighty causes, yet doth he not connive at or dispense with the sin committed, in that he holds a Commission, examines witnesses, and hath the depositions in a readiness, whensoever the full trial may most serve his own glory. Thus david repriues the execution of Shimei, and joab, and was just in both; the inducements thereto being of greater consequence then their deaths; the one he spares, that he might not seem tyrannous to the house of Saul, his Competitor in the kingdom; the other for fear of mutiny; the sons of Zeruiah having stolen 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 impunity what they will. Nah. 1.3. 3. learn here also, that no man can sin so covertly, as to escape scotfree, though he should act it in the secret caverns of the earth, seing besides the Omniscience of God, who is of pure and piercing eyes, he hath an Informer in our bosoms, dealing impartially for him, and against vs. We read of an holy man, who coming to court a Courtizan, after agreement desired a privy room, then a darker, after a third, where he took occasion to school her in the doctrine of Gods omniscience, and the privity of our own Consciences, being as a thousand witnesses in us, and by driving this nail to the head, he convinced her of her dangerous condition, and vicious course of life: the which acquaintance of our Consciences, were others persuaded of, it would somewhat alloy the heat of natural concupiscence in them. These and such like offices, Conscience performs for God; others there are respecting man; as, 1. To man. Conscience is the souls sentinel, to survey the hidden man, and to descry what secret mutiny is in this little Common-wealth; the affections are notorious Iuglers, sometimes vailing themselves under virtues habit; thus covetousness goes masked under the title of frugality, temperizing is styled policy, lust a trick of youth; yet can they not thus beguile Consciences determination, which from the principles of reason discovers these Impostures. It searches the narrow corners of the heart, and where it finds any disorder, it hales it unto the bar, arraignes, and impeaches it of high treason. This office of conscience is of such excellency, that none but the Lord himself doth share in the abilities hereof; which occasions the Apostle to conclude, that no man knows the things of man, save the spirit of man within him, 1 Cor. 2.11. 2. Our Patron, or maecenas, to justify the equity of our actions, and innocency of our persons, against the false imputations of the sons of men, wherein its credit is greater then that of all the world besides. When Satan accuses us of hypocrisy, or men pervert our innocent endeavours, charging us with crimes we never dreamed of, the heart of man pleads guiltless, and cites the sycophant into Conscience Court, where the cause being heard, and discussed, itself witnesses with the honest hearted, all these suggestions to be foul and false. Hence arises that usual purgation, in my conscience, It was the furthest of my thought, or I haue a witness within me, I meant it not; yea, and this purgation of Conscience, is of such authority, that though an hundred should swear the contrary, it matters them not a rush, but feasts the heart in midst of fears. 1 Cor. 4 3. 3 It is our Proctor, or Apologist in the court of heaven, pleading if need bee our sincerity before God himself: Satan that grand accuser of the brethren, spares not to accuse us before the Kings bench, and there arrests job of hypocrisy, and Mercenary service of God, whereupon Man sends his attorney Conscience to pled for him, which if it sees its own witness do not sufficiently satisfy, it both dare and will appeal to the King himself; I and procure his approbation too, who hath all things whether past or to come, as present before him, Psal. 7.3.4.5. david being accused by Chush of cruelty to the house of Saul, appeals to heauens witness, whether he had not shewed extraordinary kindness to them, who causelessly sought his overthrow, nay, such is the boldness of a good conscience herein, that though God himself should make inquiry after any disorder in man, Conscience being on sure ground will not yield to its own disparaged, as we see in Abimelech, whose conscience though none of the best, yet witnesses his Innocency to God: Gen. 20.5. 4 Its mans Treasurer, preserving the principles of Reason and Religion in it, here is the storehouse of knowledge, here the statutes of the great King, Romes twelve Tables, nor the Persian immutable Decrees, are not half so permanent, or plain written in capital letters on the fleshly tables of the heart, so that the seared conscience hath them; they like colours laid in oil, remain entire still, though whited over with other tables of deadness & fleshly liberty, which tables, being washed off by the Fullers soap of afflictions, the ancient oiled couloures are yet perspicuous, when any thing worth observance is learned, either out of the large volume of the creatures, or the written will of the Lord, conscience lays hold of it, and hides it in the midst of the heart, for necessary uses; whereupon though the memory haue overslipped many an excellent Doctrine, or Sermon, which yet did wonderfully affect us in the hearing, yet when we come to haue use of them in outward practise, Conscience brings them forth out of her Treasury, though happily wee never thought of them twice in seven yeares before, which occasions the Apostle to require Decons to be thus qualified, that they may hold the mystery of faith in a pure conscience 1 Tim. 3.9. 5. Conscience is a mans surety, undertaking for the performance of Religion to God, and Iustice to men. Hence it is that such as haue no conscience, haue less credite; in all the covenants we make, our affections after pleasure or profit, would play the slipstring in the Articles to be observed, but that conscience steps in, and pleads for equal dealing; Haue not I engaged my word for your honesty, and will you now leave me in the lurch so shamefully? True it is, Conscience hath different motives in several men, in some fear of God, in some shane of the world binds to uprightness amongst men, yet in all tis Conscience that preserves our credite. We see it safer, to trust many times a plain Country-man in his freise coat, then others, ruffling in their silks, and velvets, which were strange, but that Conscience undertakes for the one, and not for the other. Rom. 13.5. Magistrates would find little reverence, or fealty, but that Conscience gives bond with us for our righteous dealing. 6. It is our guide, as a sweet friend to direct us 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 resolves them as an Oracle from heaven: so that a Christian cannot foully & finally err, that hath so sweet a Monitor, to pull him by the sleeve, when he turns either to the right hand or left, as Iron sharpens Iron, so a mans face his friend. Are passions violent and outrageous? It takes them in fingering. Is will rebellious to reason? It soon calms the heat of contention. Are the senses wandring and vain? It sets a watch over the eyes, hands, and feet, putting them in mind of their covenant, so oft renewed. Isa. 30.21. 3. To God and man. jointly both to God and man, conscience hath these offices. 1. To make up the covenant twixt God and man, though we make most large promises to God of our obedience, the Lord wishes there were in us such an heart, as we profess; but rests not satisfied with this Court-holy water of fair Language, until he hear the secret voice of Conscience, assenting to the covenant drawn, 1 Pet. 3.21. The catechised coming to the Sacrament of Initiation, into the covenant, hath these two questions proposed; dost thou renounce? dost thou beleeue? Whereto he answering affirmatively, I beleeue, I renounce, is by the church received & admitted to the seal of the covenant, baptism, but the question still whether he haue received the grace of the Sacrament, forgiveness of sin and sanctification, whereof he can never participate, until conscience come in, and by a restipulation, suggest into the ears of the Lord, that the answer of the tongue, is the truth, which when it doth, forthwith the bargain is consummate, and the humbled soul received to grace. 2. Its a dayes man twixt God and man, when man hath trespassed on the Lords seuerals, and is therefore served with the subpoena of some affliction, Conscience undertakes the arbitrement, beseeching the Lord to yield something in respect of his clemency, and human frailty; treating with the sinner also to humble himself before his judge, who hath power over life and death. Had wee not a conscience of Gods lenity, we durst not dream of pardon? Had we not a conscience of Gods terror, and our own guiltiness, mans stout heart would never be drawn to abase himself? sin we may, and do without conscience advice; return to, or get acceptance with the Lord, without the mediation of renewed conscience we never can. 1. This shames many Christians, Rep. for the ignorance of their hearts; many secret disorders lurk in our bosoms, whereof we are wholly unwitting, when yet our sentinel is ever waking, ever espying what is amiss, yet all in vain, our dissolute hearts being Iulled asleep by the spirit of slumber, cannot be awaked by all its loud alarms. Knowledge is called a light in us, our spirits the Lords Candle, and yet men know least of themselves: whereas had we care to sum up conscience accounts, we might well conceive, how we haue improoued our stock of spiritual graces; what we haue gained by the traffic of Religion. Well unworthy they are of such a blessing, whose foolish heart is darkened in the midst of knowledge; who daily beholding their faces in a glass, are yet ignorant of the deformities thereof. 2. Encour. This also emboldens us to proceed with courage in the race of Religion, notwithstanding the calumnies of men, seeing wee may haue redress of those injuries by appealing to Conscience witness, who will not be out-faced with great words, but stands to the defence of our cause, if just, and honest. And what though they be so devoid of reason, that they esteem not its witness, there will come a day when their false aspersions will be canceled; but the evidence of a good Conscience will find acceptance with the judge of hearts, when the righteous shall be bold as a lion; their enemies shall creep into the holes of the rocks, pursued by the terrors of an accusing conscience. 3. Let it advertise all those, that desire to hear for afterwards, to hid the Commandement in their hearts, get conscience wrought vpon by the word of truth, and then thy profiting is most certain: if we trust our memories, they are so fickle, they will leak, and so the precious liquour of the word will be spilled. The clean beast after it hath gorged itself, sits down, 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 us, some for the settling of our judgements against seducement either of Atheists or heretics, some for the enliuing of our hearts, and direction of our lives in matters of godliness. Heb. 2.1. We must attend to the things we hear, least we run out; a borrowed phrase from leaking vessels. 4. Instr. We may here learn; 1. how much it concerns us to look to the spiritual performance of Worship, otherwise, all other endeavours are bootless, unless the Conscience, undertake that the Inner man concur with the outward in the duties we are about, we do but double and dally with the Lord; the work done is no better then sounding brass, or a tinkling cymbal. Its the answer of a good Conscience to God, that entitles us to true blessedness; see we then that we prepare our hearts, remove iniquity out of our Tabernacles, and in self denial, apply ourselves to the covenant, or all our endeavours are no better then Nullities, as good never a whit as never the better. Isa. 1.16. 2. Lastly, this instructs how wary all men should be of corrupting Conscience, it being their both guide, and surety, if the light that is in us be darkness, how shall we ever escape the pit, blind judgement leading blind affections. See wee not many out of a zeal of God, rush on in Will-worship, and dash themselves against the rocks of superstition; others live & die in some gross cuils, for want of sound information: a better blessing man never enjoyed, then an enlightened and tender Conscience, which serves us in stead of Ministers and Sermons, and other Christian conversation. Tit. 1.15. Thus far we haue handled the several offices of Conscience; it remaines, that we consider the manner, how it performs them, viz. by a conclusion drawn from a logical Discourse, or syllogism; Conscience itself affording both the premises, wherein the Conclusion is virtually comprised. There is in Conscience a speculative part, called 〈◇〉, comprising the principles of right reason, the laws of good and evil; which in this Discourse affords the first proposition, being indeed one of its principles. There is also a practical part, called 〈◇〉 ( which by some is strictly taken for Conscience itself,) the which supplies the Assumption, partly from its own acquaintance with our hearts, and lives, and partly from the evidence of Gods spirit in us; from both which issues the Conclusion, composing a complete syllogism. Now this Discourse is exercised either about ourselves or others. First, for ourselves, 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 discovers thus, Rom. 8.1. There is no condemnation to them that are in Christ, saith the speculative part, but I am in Christ, faith the practical, ergo, there is no condemnation to me. Now if the spirit of bondage should lust to cavil at the Assumption, Conscience is ready to prove it thus: Such are in Christ as walk not after the flesh, but after the spirit, but so do 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 unrighteousness, are in the way of condemnation; but such an one am I, ergo. If any deem I wrong Conscience, in affirming it to be thus acquainted with logic, seing many a simplo and unlettered man, hath a good Conscience. Let such observe, that Conscience doth thus conclude, though many know not its working in themselves, nor yet understand these terms of discourse, and practical. Besides, why should it seem strange, that our Consciences should be such exquisite Logicians, seing this Art had its first original from these offices of mans heart in him: every man is a Logician by nature, though he never heard the terms of Arts, and Sciences. Others, I hear to object, I wrong Conscience, in making it a determiner of mans state; it is good to hope well, but this definitive sentence will not down with vs. And why so, may not as true certainty be grounded vpon a demonstration, as on sense; may we not be assured that fire is hot, unless we put our finger into it? Doth not the Psalmist conclude, there is no fear of God in the wicked; partly, from the evidence of their own hearts. Psal. 36.1. and partly from a demonstration, drawn from their wicked lives, in the 2. and 3. verses. The like may be observed in Paul, concerning his own cause, 2 Cor. 13.7.8. His aduersaries had intimate his reprobate condition, which he to refute chooses an Argument drawn from the innocency of his life, thus: Such as do nothing against the truth, but all things for the truth, are not reprobates, but I do nothing against the truth, but all things for the truth: therefore. even so also as Conscience judges of the person, so of the facts and works, whether good or evil. 1. Concerning facts to be done; when a motion is brought into the phantasy, either by the senses, or inward suggestion, Conscience calls it to the censure, & by the principles it hath learned from the Word, determines of it; if evil, to the word of prohibition. youthful lusts are to be avoided 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 virtuous, therefore to be embraced. 2. Of things already done, Conscience determines whether well or ill done. It looks into the Court-Roles, and finding vpon Record, some former disorder, though long since committed, it calls it to the bar, as we see in Iosephs brethren, Gen. 42.21. After twenty yeares silence, thus: Such as are merciless, shall haue judgement without mercy; but such were we towards our brother. And this it doth not only in capital crimes, but in the least offence, if it be lively, as in david, 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 find a good work, a zealous endeavour, it treasures it up for necessary uses, and from its approbation, emboldens us both to expect and pray for a comfortable reward. Neh. 13.14. The good endeavours of any for the promotion of the Lords cause, shall never be forgotten, but such, and such haue been my endeavours herein. Thus far of Conscience discourse about ourselves. It hath to do also about others, though differently; Dauids heart told him, what was the voice of a wicked mans Conscience within him, Psal. 36.1. And our Apostle speaking of the good works of the Thessalonians, concludes thence their Election of God, 1 Thes. 1.4. Concerning which censure, for that to some it may seem a tickle nicitie, observe 1. the grounds it hath: 2. the cases wherein it deals: 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 own heart envious, ambitious, worldly, lustful, it concludes from this principle, the heart of every man merely natural, to be of the same quality. 2. Its one of Conscience Notions, that original sin admits not more or less, equally defiling all flesh: there is no degrees of death in death, he that was flaine by one, is as truly dead, as he that was mangled with twenty 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, saith Conscience a thriving in grace, and utter detestation of all sin, a daily decay of the life, and dominion of sin in my heart; & so I am sure, it is more or less, in all the Lords plants. From these grounds is Conscience emboldened to intermeddle for the Cases. 1. Cases. In case of public Ministration, wherein conscience must determine from the Word, whether such practices as the Auditors are conversant in, be good or evil, or else as Masters of the Assembly should, the nails of reproof, or encouragement, can never be driven 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 never be used, until we haue in our hearts censured the cause to be evil. 3. In case of imitation, or euitation of such examples as are proposed to our senses; who can resolve of Dauids patience for imitation, or Shimeies railing for detestation, unless before he haue in his own soul determined the equity of the one, and iniquity of the other cause. For the limits, it observeth, 1. Limit. this judgement is onely of probability, not of infallibility, seing Gods spirit witnesses to us onely our own Adoption. 2. This censure presumes ever some supposition: almsdeeds evidence truth of grace, if issuing from an honest heart; if done for Christ: and so of 'vice; scorn of Religion, evidences the state of Reprobation, if done after conviction, and if direct against the cause, and not done out of some personal spleen to the professors of it; as in Alexander, and all other Apostates, it falls out. 3. The carriage of it must be private, if it should proceed to any public desamation of any person, it would transgress those Rules of sobriety, prescribed for the maintenance of our brothers credit: personal, and nominal application is therefore unfit, for that every man hath a discursive faculty within him, applying general truths to every ones particular uses. What shall wee say then to those places, brought to condemn our censures one of another. Math. 7.1. And judge no man before the time? 1 Cor. 4.5. These Scriptures do forbid us to judge rashly, definitively, scandalously, and uncalled, and not simply our judgement of another; seeing other Scriptures do watrantize the same. 1 Cor. 2.15. and 1 Cor. 10.29. This Discourse of Conscience in us, is of use, both to inform the mind, and stir up the affections. 1. Infor. It informs us how to try the spirits; how to judge of an holy and conscionable ministry. Those Sermons are most warrantable, and most like Conscience voice, which impartially determine mans condition, by such Rules and marks, as the secure Conscience cannot shake off. Suppose we should daub your breaches with untempered mortar, and promise peace promiscuously to all that hear us, we might damn our own, and nought avail the salvation of your souls; for your own Consciences would give us the lie, and in stead of peace, grow more outrageous, the more opposed; as the causeless curse, so the groundless blessing, shall never light. O then be ye not so sick of our sincere and plain dealing with you. We say nothing when we mention the terrors of the Lord, but what your own hearts do, or might witness with us: we say nothing, but what your own Consciences now subscribe unto, or will with loud alarms ring in your ears, if ever they be awakened, jer. 19.15. 2. Also it informs us, Infor. how vain all the pleas of ignorance are, in a Church professing the gospel with liberty, and power, O( say they, but they are but vain words) we are of private life, and meaner education, untaught, and unlettered, would you haue us seen in the Scriptures, or break our brains with the study of divinity? we hope God is more merciful then so; well, hast thou not a Conscience as active, if not abused as any, judging & determining of causes good or evil? Is there not in thee a concluding science, Wherein are the principles of right and wrong, sufficient to leave thee excuseless? Besides, there is none, but hath acquired knowledge more or less; the very air of so flourishing a Church, cannot but breath something into the meanest capacity. What ignorance is that to which mercy is denied, Isa. 27.11. If not this, where the sun of righteousness shines so clearly? No, no, this is not the ignorance of a mere privation, but of a naughty and wicked disposition; seing thou shutest thy eyes against the light of the truth, 2 Cor. 4.3. Here is also matter of Exhortation afforded to us; Exhort. 1. To give credit to our own hearts, determining in such peremptory manner, our state in grace, it witnesses to the sons of men, they are in the gaule of bitterness, in the state of perdition; it plainly concludes, that such a dissolute life, issuing from so profane a heart, cannot stand with Religion, and the truth of grace, but is bread and nourished by the hellish flames of natural concupiscence in us; yet no man will beleeue this evidence it hath: wherein it befalls Conscience, as we read it did Cassandra, that trojan prophetess, who though she spake never so true, yet had this gift, never to be believed; even so, though the voice of our own hearts for truth, be equal to an Oracle; yet it bears no sway in mans lustful affections: and this is the reason, why many( like Hoseaes unwise son,) stay in the place of the breaking forth of children; proceed no farther then conviction, debarring themselves of the benefit of a thorough conversion. Hos. 13.13. 2. Exhort. We are here exhorted to suppress the first motions of sin in us, since our Consciences do censure not onely facts, but the first inclinations thereto, whose checks could we observe and second with an endeavour of reformation, our souls might be preserved from splitting on the rocks of temptation: few there are that understand the benefit of a Christian watch, but such as through experience haue tasted the sweetness of this duty, will witness with me what a cooler it is to inordinate lusts. david found the fruits of it. Psal. 116.11. All are liars, who ever haue told me, that I shall be King, said discontent, but his lively Conscience being ware of it, immediately warns, it was spoken indiscreetly in a passion, and so proclaims this disorder of his heart, to the view of all the world, that others may see as the evil, so the good of a godly heart. 3. This lastly, Exhort. exhorts us 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 heaven in our breasts, to rule our own, and censure others lives. In vain is the Net laid in the sight of any bide; being forewarned it concerns us to be fore-armed, least our ouer-credulitie cause us a knock. jezabel uses this Argument to jehu, Had Zimri peace that slay his master. 2 King. 9.31. Let the ill success of his treachery dissuade thee, from the like attempts. Barnabas failed herein, it concerned him to haue examined Peters fact, which might easily haue been discerned to be a foul dissimulation, or ever he had followed his practise. 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 awork, and ties it, so that it cannot do otherwise then it doth. Now this bond is two-fold, 1. Absolute, which directly, and for itself binds to observance. 2. relative, which of itself hath not this binding power, but is such a thing to the observance, whereof God hath tied our Conscience. Also I call it Relatine, for that it binds not always, 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 own pleasure, yet in all their commands, they are to meddle with the outward man, wherein if a man be conformable, the law inquires not with what willingness, or subiection it be performed; but the Lord principally sits over the Conscience, whose conformity if wanting, he cares not how great our outward subiection be. If nabuchadnezzar know no God but his belly, his beastly manners shall teach what Gods Prophet cannot, that the heauens reign, even in the Consciences of men. Dan. 4 35. 2. Gods Word, which being nothing, but the divine will manifested in writing, doth directly bind the hearts of men to obedience, and therefore uses no eloquence to persuade obedience, but comes in the authority of the Lord; Thus saith the Lord: nor yet gives the sinner any time of demur, but forthwith denounce the curse with all severity; the authority of the word is greater then an Angels voice, of equal command to Gods audible, and immediate voice; and of greater perspicuity, and certainty 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 commands things not onely diverse, but contrary to his word; it being our Rule, not his. relative bond, is threefold. 1. The judicial Law once directly binding the Conscience of the jewish, and yet is of force to the Christian Church, but not simply for itself, but in some respects. 1. So far as it consents with the Law of nature and Nations, which being of perpetual equity, did bind them before Moses was born, and yet stands good to us for the direction of our lives, as that in lieu. 19.32. old age must be reverenced, Thou shalt rise up before the hoary head; which we know to be a mutual debt to old age: which the Lacedemonians observed with great Religion; their Senate arising at the entrance of an aged man, though their petitioner: according to which practise, itis usual with us to call the aged men, Fathers, and the elder Matrons, Mothers: besides, 2. It binds where the reason enforcing it, is of perpetual equity, for while the reason stands good, the duty enforced must needs bind. Deut. 22.21. Strangers must not be vexed, and the reason is, yourselves were strangers; and the Law of Retalion, requires us to return love for love; yet this rule holds onely in reasons of this nature, to wit, peculiar to the Law they confirm; for we find that reason, Be ye holy as I am holy, is brought to ratify both moral and ceremonial obedience. 3. Its also of force, where it serves mainly and solely the maintenance of some of the moral precepts, which being written with the finger of God, are of perpetual obedince. Deut. 22.22. Adultery was to be punished with death, otherwise the seventh Commandement would be of small credite, being so strongly confronted. Lust of all other vices reigning principally in the hearts of men: Besides, society, and the purity of posterity, could not otherwise continue amongst men, which is well observed by divines, to be the reason why Adultery is name, under it all uncleanness being forbidden, when yet other violations are more heinous, as Sodomy, and beastialitie; never thelesse, these sins do not so directly fight against society, which the Law mainly respects. 2. human laws also are another relative bond, yet onely by virtue of the Lords tie, who hath enjoined us obedience to every ordinance of man. 1 Pet. 2.13. Let every soul be subject to the higher powers. Rom. 13.1. And that for Conscience sake. Subordination of persons, and offices, being merely necessary, both in Church and Common-wealth. Now obedience is two-fold, 1. active, when we do the thing commanded; or 2. passive, when we submit to the penalty inflicted; the one of these is ever necessary, or else the authority, which is Gods ordinance, is contemned; the former undue: when 1. It commands things Impossible; as the Popish Continency: our good God doth so far compassionate human frailty, as that he never commands Impossibilities: and if mens laws do, Conscience will not stoop, but frustrates them as nullities. Mat. 19.11.12. Some are unable to receive the Rules of continency, are so strongly disposed to matrimonial offices, that no industry, or Christian endeavour, can cool their natural heat. 2. When mans Law crosses the direct command of the Lord, wherein the Conscience, is free, seing the Lord never commands two contraries at the same time, & occasion: the pharisees taught, that by offering a gift to their treasury Corbans, men were freed from moral 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, judge ye. 3. When it infringes Christian liberty, which the Lord hath purchased by his own blood, and as a special royalty committed to the Church. 1 Cor. 7.24. Now here a pertinent distinction is to be observed, there is a liberty to use, and the use of that liberty, which differ as much as meat dressed, and the eating of it: the former is a liberty bequeathed of Christ, and is therefore inviolable 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 civil, respecting profit, and order: 2. Where the doctrine concerning Adiaphorals is pure, and incorrupt, according to which the legal restraint is to be interpnted; as in our lenten fast, the respect is civil, the breed of cattle, and maintenance of Trades, and our doctrine teaching no holinesse of times, no impurity of meats; both which being wanting in the Popish observation, it becomes an offence to the Conscience. 4. When human laws command things, though indifferent in nature, yet superstitious in use, as having in them an Opinion; 1. Of necessity, as if neither Religion, nor the being of a church could consist without such observances, as are left arbitrary by Christ, the great Doctor in his Church, who hath made sufficient provision for the ordering thereof. 2. Of Merit, as if hereby wee should deserve ought at the hand of God, which yet is denied our moral obedience, in that the holiest of us can give nothing to God, of adequate nature to his grace and crown; such are the Romish crossings, with the retinue of other their superstitions. 3. Of holinesse, as if meats did commend us to God, or the observers of such Rites, the onely holy men, and acceptable to God. Thus the pharisees placed Religion in washings, and judged themselves otherwise unclean; and the council of Trent curses al such as omit their trash, as severely as any other crimes. 4. Of perfection, as if Gods worship were bettered by mans devices, or no Church complete without such forms, as please the palates of some superstitious persons. The Apostle shows, that he which observes a day to the Lord, or he that observes it not at all, may both haue equal acceptance with God. Many contentions haue been twixt the greek and latin Churches, about the observation of Easter, and such like things, with such heat, as if no other Church could be Christs spouse, without their observations. 3 The third relative bond is our voluntary oaths, vows, and promises, which build not for themselves 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 task to himself, 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 do it? Seeing Conscience binds us even where we dealt unadvisedly in our covenant making, yet this hinder admits of some limitation, as First, where the person vowing or promising, hath not power over his own head, nor yet commission from such as haue, no man can give that he hath not: a Wife, Child, or Seruant may not vow unless they haue first, an express or implicit consent from their head, in whose power it is to disannul the vows they make, Num. 30.5.12. secondly, except their vows be of that nature, that they nothing concern human Relation: I haue sworn to keep thy righteous judgements; so they that vow more Christian care in such omissions wherein they haue been formerly faulty, or to watch their heart more narrowly then formerly, therein fixing a double pale to their inordinate affections, do well: and no Parent can dispense with this vow, since none but Christ is our head in matter of Religion. 2 Except the promise be of impossibles, which divine authority confirms not, which binds not to accomplishment, but contrition for our rashness, in ensnaring our own souls; thus the vow of single life, is impossible without impurity of heart, and life, to them whom God hath fitted to marriage duties: This was Lathers case so much objected to the disgrace of our faith, vows are relative bonds, and bind not besides Gods equity, 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, he might lawfully violate that vow, which was bread of the excrements of Superstition, and an erroneous conscience. 3 unless the thing vowed be morally evil, repentance not performance is due to such rashness: thus sinned Iesabell in vowing Elijahs death: thus also those forty, who bound themselves under a great curse to kill Paul, both which were disappointed of their devilish intendements: Herein Herod might haue done better to haue broken his rash oath, as david did concerning the slaughter of Nabals household, 1 Sam. 25.22. To this two places of Scripture, are objected 1 Sam. 14.24. and josu. 9.15. Saul made an unlawful vow and yet must keep it; and josuah & the Elders of the people swearing to the Gibeouites unlawfully, must not break their league, but for answer. First, these vows were to bee kept, not for the binding nature thereof, but in iudgement to the votaries: Saul shall be driven by the guilt of his own son, to see his rashness in vowing, and the Elders shall smart for their preposterous dealing, and learn hereafter in doubtful case to inquire of the Lord. 2 Besides these things were evil, yet not simply, but as being afflictions, and inconveniences to the state, which wise Gouernours ought to prevent, how ever that permission of the Gibeonites was by a special providence of the Lord, that none of his people might be put to such base offices, as drawers of water, and bearers of wood were, josu. 9.21. 4 unless the Lord by a special providence disannul our vows, by the interposition of some weightier consideration then the vow itself is, before the time of accomplishment be expired: Eleazar Aarons son, promises marriage to a divorced woman, and in the interim of the nuptials, his two brethren are slain by Gods Immediate hand, and he by a divine necessity called to the office of the High Priest, who by a special law was forbidden marriage in this nature, so that now his former you was out of date, 2 Sam. 29.1. david swears to keep the head of the King his master, to whom now he was fled, and might do it to him as a King, though not as an enemy to Gods Church, and therefore might not haue born arms 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 inform us how to understand the covenant of God, that it is but one and that of grace, the Conscience of man fallen, being freed from the purchase of his own salvation, by any act of obedience by him to be performed: so that a covenant of works, as a Rule of blessedness to man fallen, is denied of the Conscience rightly informed: but in that this truth hath been subject to mistake through misconstruction of the word, let us a little clear it by reason: To what covenant the Ceremonies appertain, to that doth the moral Law, or X Commandements pertain: but to the covenant of Grace, the Ceremonies appertain, Ergo: For the first, the Law in Synai was but one, the ark is called the ark of the covenant of the Lord: and the Tables, called the Tables of the covenant 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 covenants, but twixt the Law and the gospel, there is a confusion of duties, ergo: for the first, Duties being mans restipulation, do mainly tend to the effence of the covenant indented: For the second, the gospel requires perfection of obedience as well as the Law: Be ye perfect as my heavenly Father is perfect: Finally Brethren be perfect, and perfecting holinesse. 2 Cor. 7.1. So also the Law requires faith in all revealed truths, and so in the promise of the Messiah: also repentance from dead works, neither of which can stand with the covenant of works. That which was to continue in and after the Messiah, even during the covenant of grace, was no covenant of works, but the moral Law was to continue with the Meissah, and during the covenant of grace, ergo: for the first, had there been a distinction of covenants, there must must needs 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 moral Law, a Morando, being of perpetual use to the Church in all ages. Where the old covenant is faultless, there is no Antiquation of it, nor Surrogation of another: but the covenant of grace was faultless in the dayes of Moses, Ergo: for the first, it is the Apostles argument against the Ceremonies, Heb. 8. ult. For the second, the duties of the covenant of grace, were possible to man fulne, and the price of Redemption, of sufficient efficacy and merit. Where there hath been one substance of Religion under diverse Administrations, there hath not been two distinct covenants: But to man fallen, there hath been one substance of Religion under diverse administration, Ergo: the first is plain, sith circumstances, do not make a real difference, as honors, riches, or apparel to a man: for the second, the same was the way of salvation to Abell, Abraham, Paul, &c. Heb. 9.15. and 13.8. diverse foul and insufferable consequences follow vpon the teaching a covenant of works. 1 That the rule of justification is not one. 2. That the Lord delivered a Rule of justification, by which no man ever was justified. 3. That the Lord delivered a Rule of blessedness, impossible to the observers, even through grace; sanctification not perfect at once, nor here below. 4. That we may pray for ability of grace, to justify ourselves, which is contrary both to the second and fifth Petition in our Lords prayer. unto these Reasons, add 1. The Law promises mercy in Christ. Deut. 7.12. 2. The Law in mount Sinai was never a foot till Moses, Deut 5.3. Ergo, cannot be a covenant of works, but an adumbration of the covenant of grace. 3. The Law preaches faith in Christ, as well as the gospel. Rom. 10.6.7.8. 4. The Law was given in the hands of a Mediator, which properly, and without absurdity, agrees with Christ. Gal. 3.19. and improperly onely unto Moses. 5. The Law was given 430. yeares after the covenant of faith in Christ to Abraham. Gal. 3.17. 6. The special use of the Law is to reveal sin, ergo, not to justify the sinner. Rom. 3.20. and 7.13. 7. Was not made for the righteous specially, ergo, not to justify them therein. 1 Tim. 1.9. 8. The righteousness of the Law, was a stumbling block to the Iewes, not onely for that they will not keep it as, Rom. 8.3. but also for that it kept them from the righteousness of God. Rom. 9 30.31.32. Yet here some may seem to object; 1. The tenor of a covenant of works, do this and live; to which also may be opposed the tenor of the covenant of grace in the Law, I am the Lord thy God, thou my people. again, the meaning is, observe this covenant and live; part whereof respects Christ our Lord: any other Interpretation makes as well, for the sufficiency of the work done after a covenant of works. 2. But some may reply, the Apostle seems to intimate an Autithesis, or at least, distinction of covenants. Rom. 10.5.6. True he seems, but doth not, for having laid down his principal Conclusion in the fourth verse, that Christ is the end( scope, not compliment) of the Law to the believer, he Proleptically prevents their objection, bringing Moses to Crosse-whet their sinister Interpretation, so that they must needs go themselves on one of these absurdities; either that they mistook these words, do this and live, or else that Moses was unlike himself, pressing a Law of works in one place, a Law of faith in another. 3. Some also seem to object the Apostles mention of a first and second covenant, out of the Prophets. Heb. 9.1. & 8.6. True, he doth, but in a diverse sense, his first and old covenant was, the shadows typifying Christ, his new and better, Christ in open vision manifested more clearly, and with a larger dispensation of grace, which is the Apostles scope Conclude we then that Conscience is bound to the observance of the covenant of grace, or faith in Christ, and to respect the Law as a Rule of obedience, judge, and revealer of sin, and as a scourge of our own righteousness, and instrument of God to led us to Christ, not to justify us in itself. These things may not seem strange, every truth is ancient, and public, neither haue I first broken the Ice herein, or done any thing without the advice of better heads; I doubt not but others will take occasion to discuss 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 inform ourselves of the sum, 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 crown of glory, & the debt far less then might be exacted of us? What Art is there so mean, but it hath a Mystery in it, which is learned onely by practise therein? And what work is there worth a Christian endeavour, wherein there needs not great knowledge, for the right carriage thereof? How diligent then should we be, least our good works be miscarried; some Rules are to be observed concerning the object of our obedience, Gods commandement, seing it never binds besides its own equity. 1. every particular Commandement binds besides or against the general, it being indeed a secret Implication in the general, unless I command thee the contrary. Thus the Israelites might purloin, and cheat the Egyptians, contrary to the Law, Thou shalt not steal; and that man that refused to smite the Prophet, being called thereto by a particular injunction against the general, was therefore slain of a lion, 1 King. 22.35. 2. Two duties never meet; duties they may be distinctly considered, but as they concur, both calling for observance at the same instant, they are not duties, the one of them yields; and the execution of the yielding duties for the present, hath reason of an offence. The levite seing the wounded man, might haue been at a greater stand, whether he was to abstain a legal pollution, or show mercy to his brother in misery; and indeed his legal strictness, otherwise a duty, here was a 'vice, so that, that Rule, which some divines haue, that negatives always bind, intends not, that they are of an indispensible nature, but that every particular instance of time, is to be observed for their obedience, while and where they stand of force. 3. The more and the more weighty respects, sway our performance in a case of opposition: all the duties of the first Table take place of those in the second, provided that there be an equal opposition; and so also each Commandement prevails before any that follow after it, in the same respects compared. Thus, atheism is the highest breach, and Idolatry greater then murder; 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, sways subiection to Maisters, all other things being equal. 4 Such Commandements as are of particular equity, are dispensable by us in a case of superior equity to that vpon which they were first grounded. The consecrate Bread must not be converted to any common use, yet itself became in nature common bread for the sustenance of Dauids life. 1 Sam. 21.5. a far superior cause to any ceremonial equity. again, the Gentiles might not observe any jewish Ceremonies, least hereby they should harden the Iewes in their worships, now antiquated; yet if it may appear that the Circumcision of Timothy, may be an occasion of the bringing in of many weak Iewes, that former bond ceases, Act. 16.3. This he did as a gentle, in that for a jew to be Circumcised, was no yeeldance; and those words, they all knew his father was a greek, demonstrate, he went in estimation of a gentle, according to the Law of Nations, following his fathers right. 5. whensoever the equity of any Commandement ceases, the Law itself expires; as, the council of jerusalem forbid the Gentiles, the eating of blood, and things strangled, because of the cohabitation of the Iewes, who were to be forborn while the Temple stood, and until 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 bear the repute of weak brethren; but when the perfect age was expired, and the equity of that restraint ceasing, the Law itself perished with the use, and therefore doth not bind us Gentiles to the like observation, Act. 15.20.21. And in this case there needs not, as in the former, any superior reason, the groundwork 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 every title, and jot of the Word, even those curses and censures, as make directly for their own condemnation, which yet if they deny to do, this their refusal to credit the Lord, is damnable, had they no other sins. 2 Thes. 2.12. Likewise, in case of sinful vows, they incur the high displeasure of God, by observing of their promises, and by breach of them they gore themselves vpon the Pikes of an accusing Conscience. Let others deem what they please, concerning the content they find in sin; we know it an evil and bitter thing, and will prove so to them, when the bottom of the bag is shaken up. But alas I charm a deaf Adder, they will not hear the news of their own misery. jer. 4.19. The uses further that arise from Conscience bond, Exhort. are of exhortation: 1. whatsoever we do, let us do it in reference to God, seing he is the onely commander of our Consciences; even those relative bonds we haue heard of, haue their dependence of the Lord, from whom they receive their binding nature; so then though we immediately obey man, and perform civil offices to them; yet by doing it for Conscience of God, thereby our civil employments become good works, and we maintain our walk with God, even there, where he seems farthest from his creature. What though our callings are diverse from Religion, and we tied to attendance on our callings? Yet may we by this heavenly mindedness, as freely converse with God, as if we attended daily about his immediate worship, in that we behold him in his works, and do all things in reference to him that is invisible. Col. 3.23. 2. It exhorts to encourage our hearts against the frowns of the world, that we incur by the keeping of a good Conscience, seing we are not our own masters herein, but are bound to do what we do, which is a sufficient plea, A seruant after the arresting of his Maisters debtor, pleads, he is a seruant, and must obey, and would haue been as ready to haue brought an acquittance as an arrest, had he been at his own choice; who can be offended after such an apology? Thus it fares with Christians, we are indebted to the Lord, for much more zeal then ever we can perform, and may not omit our strictness herein, unless we mean to go to hell for company. Is there not a judge, a Reward, and a day of Reckoning, wherein equity onely will take place? Why should we then give way to such base fears, seeing we haue an evidence in the Conscience of our opposers themselves. Act. 4 16. CHAPTER III. 1. Some haue attained quiet and inoffensive Consciences. 2. The means whereby it is attained. 3. Of the created goodness of Conscience, in the state of mans integrity, and of the acquired goodness thereof, since the fall of man, being two-fold; with the uses thence arising. thus much concerning the faculty of Conscience; which was the first thing proposed, from Paules inoffensive Conscience; the second point observable: is that, Some haue attained quiet and inoffensive Consciences. Which Paul not onely here, but elsewhere observes, 1 Cor. 4.4. I know nothing by myself, yet am I not thereby justified; which defence the insolency of his aduersaries occasions him to make, and that he saith is from the witness of his Conscience, wherewith he had a sweet peace, though with these his accusers, nothing but broils: 1 joh. 3.21. If our Consciences condemn us not, then haue we confidence to God-ward. It seems then that there are some, whose Consciences do excuse them, ministering boldness in the presence of God. Some haue applied the blood of Christ, which only can purge the Conscience from the impurity of dead works, this is indeed that sovereign bath, efficacious to wash the filthiness of sin, be it in grain, and of a crimson die, which though it be precious, yet not so fare that none can attain it: It is a fountain not seared, but set open, not onely to the strong, but also weak Christian, even to every spiritual purchaser, Zach 13.1. Secondly, some haue the righteousness of Christ imputed to them, whereby they are discharged of the debt of sin: al handwritings of accusations being canceled, they are esteemed, holy, and vnblameable in the sight of God, so that Conscience being the Lords Deputy, must needs haue its mouth stopped, the Lord himself having sealed us an acquittance of the debt of sin, and received us into grace, Rom. 5.1. When wee are justified by Christ, peace with God follows as a necessary effect, and by consequence a freedom from further annoyance by his Bayleife errand Conscience. 3 Some by diligence in Christian watchfulness, haue maintained their covenant with God, the stains of concupiscence are supprossed in them, that if Conscience were apt to pick quarrels, it should yet find no matter of just exception, possible it is to walk blamelessly, and to be free from sinning in respect of desire, delight, & liking, whereto who ever can attain, the Scripture is so plain for comfort to such, that their Consciences can haue no face to intercept their peace. Thus job being conscious of his own innocency, will not depart from so good a cause, notwithstanding all the sophistry of his three friends, job. 27.5.6. 4 Some are careful to renew the tenor of their peace, and after their slips to fly to the court of Requests, where having sued out their peace, they possess a sweet quiet in their hearts, so that though Conscience may admonish, and more gently smite, yet its terrors, and censure of condemnation is prevented; mean while their souls feast in much inward assurance, and content, 1 Sam. 24.5. For the illustration of this goodness of Conscience, it is requisite we consider first, the created goodness it possessed in the state of integrity. Secondly, itis acquired goodness since the fall, wherein as in a glass wee may see this goodness in hand: Concerning the created goodness, we haue the less to say, the state of our pure naturals, being sparing handled in the Scripture, yet what wee may by good consequence deduct, is of special use. Conscience being the Lords Pilot, was the most eminent power in man, and therefore its privileges are most excellent of all the rest, as 1 original righteousness, whereby it was free from all error, & impurity; now Conscience being depraved by sin, calls evil good, and good evil, and is easily mistaken as other earthly Iudges, but then it being a direct rule, did judge itself, and that which was crooked: when the Tempter came to entice eve; he first questions the equity of Gods command, the very root of their obedience, whereto through the benefit of a good Conscience, shee makes a most holy answer: True it is, God hath forbidden us the eating of this three, whom willing to obey, we haue made our senses, as well as reason observant of the very place of situation, Gen. 3.3. had her after carriage been answerable, she had not so foully fallen, nor we with her, 2 It discerned the nature of each created good, which being created out of the mass, or pre-existent matter, was made subject 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 several both natures, and causes: when the Lord brought the creatures before Adam to be name, he imposed names according to their natures, which God himself approutd, Gen. 2.19. and wee see eve when shee inclined to the Tempters motion, could discern that the three was desirable, a rare fruit, and like to make one wise, Gen. 2.15. 3. It was the superior faculty, to it, Will and Affections were voluntarily subject, that order of working, which the most wise Potter had set in our frail nature, was then preserved entire: Iudgement did first determine of the cause good, or evil, as it was presented to the mind of man by the outward senses,( the souls puruoyers) then Will and Affections choose the object Good, determined so to be by the Iudgement, whereas now affections are usually leaders, & conscience is born down the stream of unruly passions, but till man rebelled against his maker, there was no such uproar in his affections. 4 It, as a sweet Monitor, did freely excite us unto good duties, so that man needed not such spurs and motives, as now prove all to little to enforce obedience, I red of one who setting himself to meditation, was some houres or ever he could banish distractive thoughts; but in Adams hart there was no such distemper, when the Lord brought eve to Adam, he needed not school with such like preface, I haue prepared an help fitt for thee, take her and use her as thyself; for he had a lively conscience in his bosom, that had informed him of these things aforehand, whereupon he concludes who shee was, and why created, Gen. 2.23. 5 It was mans judge, readily disposed to execute all the offices of a judge, when soever occasion was offered; the office of a judge, we see, is to approve for well doing, Rom. 13.3.4. as well as to terrify for evil, 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 he was naked? or what drive him to the thickets to hid himself, if not the terrors of an accusing Conscience? 6 It did familiarly converse with God, without fear or amazednes, as two friends walk and talk together: strange it was that the splendour of Gods majesty, did not so dazzle the eyes of Reason, that such heavenly ecstasies, should deprive him of all sense; seing we read, that Manoah and his wife, beholding but an Angel, judge. 13.13. forthwith concluded, they should die; such was the majesty of his person. The like distraction we read 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 conversed with his God, without any such distempers: sin was the cause to us, both of fear and shane. The uses arising from the created goodness of the Conscience, are onely for our Information: 1. Of the Excellent estate wherein we were first created, having 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, benumbedness, and outrage; the will void of that violence, perverseness, and rebellion, which now assails it; the affections and appetites freed from sensuality, inconstancy, and excess. Nothing could be desired, to make man more perfect then he was: This haue I found, saith the Wise-man, God made man righteous, but we haue sought out many inventions. Eccl. 7. verse last. 2. It informs us also, what a filthy foyling thing sin is, defiling the whole nature of man; the Mind and Conscience haue had a deep 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 seems straitned, how to find out fit terms to decipher this contagion, calling it filthy rags. Isa. 64.6. The scum of a pot, Ezek. 24.6. The blood of nativity. Ezek. 16.6. Dogs vomit, 2 Pet. 2. last. Rottennosse, Eph 4.22.29. And uncleanness, Zach. 13.1. Our fathers haue eaten sour grapes, and our teeth are set on edge. The same divine justice, that propagated Gehezies leprosy to his posterity, hath also brought such a curse on natural generatio, that as soon as he is a person, he becomes most filthy and abominable in Gods sight. 3. It informs us of the happiness wee shall enjoy, when Gods image shall be complete in us, and we partakers of the immediate vision of God. Adam in the state of Innocency, had but the grace of Creation, yet we hear of the excellency of one faculty onely, whereby he was enabled fearelesly to converse with God. What think wee will be our blessedness, when to this created perfection, and that in equal degree, there shall be added the grace of Redemption; our nature assumed unto God, and we more nearly united then Adam ever was, or could be. This I speak, not to vilify the happiness of that earthly Paradise, wherein was sealed eternal happiness, vpon condition of obedience. The three of life, was so called, either for some natural virtue it had to bestow life, or else as a sign and Sacrament thereof. 1. If as having a natural vigour, to viuifie and quicken, it had been 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 apple into his mouth. 3. It was so a three of life, as the forbidden fruit grew on the three of knowledge; but it was not naturally, a fruit bestowing knowledge notional, and by the causes, but onely by accident; man by experience finding the good of obedience, and evil of disobedience: it remaines then that it was a three of life by divine dispensation; a cause by council, not nature, and therefore must seal spiritual grace, even all the benefits of the covenant, I will be thy God, and thou shalt be my people. Man had happiness sealed then: but in the state of glory, all these Sacraments, which are but supplements of human infirmity, shall expire in immediate vision of God in Christ. 1 Cor. 2.9. Hitherto of the created goodness of the Conscience. The acquired goodness, in respect of the degrees, is distinguished into 1. Inchoate, and 2. consummate; the one we enjoy here in the way, the other in our Country; when mortality shall be swallowed up of victory. Concerning the goodness Inchoate, being our special subject, we are to observe five things. 1. The means. 2. Properties. 3. Difference. 4. Effects. 5. The Rules of preservation. 1. The means are two fold. means. 1. Adiutory, preparing, and helping forward this purity. Or 2. effectual, which strike the stroke, and indeed stamp the impression of grace vpon it. The Adiutory means are these: Helping. 1. Education, is a special help, not onely to procure common civility, but much furthers the happiness of this, and hopes of a better life; which hath moved some to say, that Education differences man from man, as much as Reason distinguishes him from a bruit beast. Now this Education of youth, hath three members. 1. Common restraint of youth from following their swing in youthful lusts, in their Ales, greenes, and May-games, wherein, besides the dishonour to God, and wound of Conscience, they oft with Dinah, blemish their names, with no less then the loss of their honesty; is there not a bundle of folly in the heart of youth, which by seasonable Restraint must be suppressed? What got david, by his cockering of his Adonijah, were not his life, and kingdom in hazard by his insolency? But especially his white son absalon, so faire a youth, the could wind might not blow vpon him. But what thank he had returned, let his monstrous cruelty, against a more then tender Father witness. To say nothing of Elies sons. Gods dishonour by them, or their Fathers smart for connivence; Experience at home will witness, that youth neglected, will abound in unbridled lusts, Pro. 29.15. and not onely prove the bane of Families, but cursed Incendiaries, to the fairest state. 2 Tim. 2.22. 2. Instruction in the knowledge of Arts, both liberal and mechanical; by the one, the judgement is informed in what is mainly good, or evil; by the other, the person is exercised in some wholesome labour, serving 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 moral observations, as may further the ordering of their whole lives. 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 unto civility and justice, then all the large Volumes of the school divines, compared together, who indeed convert all divinity into questions; Pro. 22.6. quirks rather, tying hard knots, that they may haue the glory of vnknitting them again: mean while, the practical part is neglected. 3. Catechizing in the Principles of Religion. Truth it is, we cannot convert 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 evil, or else be left more in excusable. The Hebrewes, after long profession, were so ignorant of the Word, and through neglect of this duty so unfit, that the Apostle could not impart to them some things, Heb. 5.11 that might haue been very comfortable, had they been capable of them; yea, whereas yet they were but babes, they might haue been strong men, having their senses( or Conscience) exercised to discern good and evil. 2. Afflictions are of special use, to forward this purity in the heart of man, for by sense of smart, the sensual part is tamed, and now made pliable to the regenerate. In prosperity, the spirits are so pampered, that they mind no further felicity, and are adverse to the very motions of heavenly things, but when they are cross whetted, & their edge taken off by some affliction, they grow tractable to prayer, hearing, and other Christian duties; which causes the Prophet to affirm of these men, though in the land of uprightness, they will sin against God, yet when they are under the rod, they will power out a prayer to God. Isa. 26.10.15. Our own experience may witness, the rod and correction, give wisdom, sith few are brought to a thorough relish 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, hear 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 passively, as dead pillars do living passengers. jer. 31.18.19. 3. Those notions of nature, which are left in us, do further our understanding of divine mysteries; divinity being not contrary, onely diverse, & transcendent to reason. Hence we see men of education, or learning, as in cities, are more tractable to the embracement of the truth, then others that follow a private and rustic life. Some thing there is in our divine nature, that may be called light( if the light that is in you be darkness) which when it meets with the grace of sanctification, is very useful to our Christian perfection. Mans corrupt will being( not like a block, or ston rather) as a wild Horse, turned from God the Rider, which being overawed, becomes as serviceable, as ever it was before opposite to God. Rom. 2.27. 4. The last help is, those common and repressing graces, which God vouchsafeth to his very enemies, such as conviction of judgement, temporary faith, gifts of prayer, and profession. In respect whereof, Saul is said to haue a new heart given him, a change there was indeed from that that was before, not to that he should be. Hence it is, that these whited sepulchres, cannot in outward view, be distinguished from the Lords jesurun, and upright hearted Christians, so near doth semblance represent substance, and so far doth hypocrisy( sincerities Ape) proceed in the way of Religion, that a man would think, they had gotten the true stamp of piety indeed, yet these graces do serve to enlighten 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 means effectual, whereby this goodness is conveyed to the souls of men; they are, 1. external, incurring the senses; Or 2. effectual. internal, speaking to the Conscience. For the outward means, they are either, 1. The Word of God, which is the Rule of renewed Conscience, being the Oracles of God, and the Conduit pipe of grace and salvation; hereby the mind is furnished with store of Principles, the will made flexible to good, and affections moderated by right reason. joh. 17.17. sanctify them through thy Word; thy Word is truth: by this onely the Lord speaks to the Conscience. When Elijah was in the cave, the Lord passing by him, 1 King 19.11.12. was not in the Thunder, nor lightning, but in the still soft voice; to show, that he had sanctified a voice to be the ordinary mean of coming to his creature, mastering the strong holds of sin, & principalities of hel in us: this, is that balm of Gilead, sufficient to refresh the wearied soul. 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 own hearts. 2. The Sacraments of the Lords Institution, which being visible words, do represent to our senses, the unutterable mystery of our salvation; by which Christ is said to be Crucified before the Galatians, his violent death being set forth thereby, as familiarly, as if they had been eye witnesses of his extreme passion; yea, Sacraments haue also a cleansing power, to purge us of the filth of sin, not the sacramental thing, or bare Ceremony, but the spiritual use, applying the invisible grace, Christs death, and bloodshed, to the killing of corruption. Our Apostle instructing Titus in the means of salvation, Tit. 3.5. amongst others, mentions baptism, calling it the washing of Regeneration, for that it both resembles, and seals the same unto vs. The like is the efficacy of the Lords Supper, confirming to, and bestowing on us the benefits of our redemption; Christ himself being truly exhibited to the worthy receiver. 1 Cor. 10.16. For the effectual inward means; they are, 1. The blood of Christ, which is the onely salve to the Conscience, burdened with the filth and guilt of sin, all other plasters do but daub with untempered mortar, all other medicines are but as could water to an aguish stomach, making the wound greater. To this purpose it s recorded in a French Comedy, whose subject is Conscience, that amongst other Actors, there comes vpon the stage one acting the part of an accusing, and troubled Conscience, who runs up and down, chafing and bellowing like a wild Bull in a Net, at length falls into the company of swaggerers, and plays 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 bills and bonds: yet there he found no ease, till his friends sand him to buy a pardon, which hanging about his neck, he comes dancing on the stage, but this Ioy was soon cooled: at last he goes to Christ by humble confession, and prayer, and there his former disquiet was so calmed, that he was as meek as a lamb. Thus if we go to the Iles of Chittim, we may find witnesses enough of this truth; persons of this quality, are least sensible of Consciences working in them, yet you see they grant, that nothing can salve the troubled soul, but the blood of Christ; whose evidence, though not divine, yet may strike through the sides of unconscionable men, one of their own commending the blood of Christ, whose application they utterly reject; and yet itis not contrary to the Word, acknowledging no other Hyssop, but the blood of the Immaculate lamb of God. Heb. 4.14. 2. The spirit of Christ, who for the unspeakable solace, he ministers to the troubled soul, itis witnessed to be that Comforter, whose still voice to our Consciences, assuring the debt of sin to be discharged, and our personal acquittance with God: whence arises such unspeakable Ioy, and peace in the heart of a Christian, that his soul feasts in midst of fears. Besides, Gods spirit is the next and immediate applier of the promises of mercy, without which work we could never taste the sweetness of those blessings, which Christ hath purchased for us: the troubled heart writes bitter things against against itself, till the Comforter apply mercy, yea tis the spirits ointment, whereby such excellent graces, are wrought in us, whereby we are taught all things necessary to salvation, which abiding in us, we are upheld in the truth: this is that good samaritan, whose wine and oil doth suppling the wounded soul of a Christian. 2 joh. 2.27. For use, these means of purity serve to teach us, 1 Parents, Instr. and Tutors of youth to use al diligence in their Education, seeing it is so helpful to the purchase of a good Conscience: where the Plague hath infected an house, how careful are men to remove the visited persons into the pest-house; when yet the plague of sin is running on our Children, and Seruants, and yet they careless of their cure, when yet the infection is more dangerous then any disease, as gross neglect we find for Arts, as Manners: where is that Parent that esteems learning, and humanity, or that Master, who makes conscience of Catechizing his family in the Principles of Religion: so they do our business, and our affairs prosper in their hands, all is well; alas doth not the beast the same, in lieu whereof thou bestowest on him meate, drink and lodging I Knowest thou the price of an immortal soul? and yet sufferest it to perish for want of instruction, little pitchers haue ears, and thy Child may get that infection of thy rude, and profane seruants, which neither thou, nor Gods minister shall ever bee able to weed out again, Deut. 6.7. 2 This teaches us to reverence Gods ordinances, Instr. his word and Sacraments, these Riuers of the Sanctuary, whose streams do glad the city of God; useful they are to transform us into the Image of God, to turn our nature upside down, while our common Protestant uses Religion as a matter of policy, as an invention to keep men within compass of civility: the word of Gods grace is disgraced, his Sacraments profaned, and Gods revealed will( as the Papists speak) is made Inky divinity, and a Nose of wax, bending which way the wheel of our private wils do move. This slighting Gods ordinances, this superficial worship is the main bar to the happiness of many thousands, God is near in their mouths, but far from their reins, and their hearts sealed, that seeing they see and cannot conceive: Consider we 1. a saviour is vouchsafed Man, a benefit denied Angels partakers in the same transgression, and more immediate attendants on Gods glory, and shall wee neglect so great salvation, so free, so precious, so dearly purchased for us, Heb. 2.1.2. 2. Christ the Mediator hath dished, and dressed salvation for us, which we must apply to our own Palate, or stomach, or it will stead us no more then meate in the Cookes shop will feed the hungry passenger: the donation of a Mediator, required no disposition in us, 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 friends or foes, all do either gather, or scatter salvation, while wee withdraw our hearts from duties of Religion, wee destroy their use, and ourselves besides. 3 The third duty wee are taught hereby, Instr. is to be mindful of the purchase of knowledge in divinity, true it is divine speculation is no individual mate of salvation, an Ahitophell may haue it, in whose heart yet seven abominations do lodge: yet is it of special use for the attainment of a good conscience, which can never determine the Law cases of life and death without principles: But thou wilt say unless it be sanctified, it may aggravate my condemnation. True, but for the same cause thou mightest forbear eating thy dinner, seeing unless it be digested, it may prove poison to thee: Besides, is not Sanctification gotten by the same means that Illumination is? Is not the word of truth the Conduit of both? O then use faithfully the means, and trust the Lord for the issue! by knowledge, thou mayest be blessed, without it, miserable, John 17.3. 4. These means teach us further, Instr. to make much of the least beginnings of grace, even those which divines commonly call repressing, since they prepare the heart to conversion, and may in some sense be called the Inchoation thereof, seeing temporary and living faith, differ not in form, but degrees of perfection, there is a faith in the true convert, of no better perfection, then that in the Temporary, though he stay not there, as the other( being an unwise son) doth: There are certain abilities we haue, and may perform without special grace, in the employment, whereof we are to expect the effectual work of the Spirit, Acts 17.11.12. the Bereans brought their bodies to the Assembly, took the heads of Pauls sermon very truly, repeated and examined the notes they had taken, and yet were vnconuerted, it being said, therefore many of them believed: now if any of us do hid the like Talent, we are not allowed to expect the spirit of Sanctification. 5 Lastly, let this teach us to be importunate with the Lord in prayer, for the effectual work of the Spirit, without which neither afflictions, nor any the ordinances of God can ought avail us, while wee rush into Gods worship without the Lords leave: we come like fools to the market to gaze, & return as barren as we came: Prayer is a duty of that nature, which neither the immutability of Gods Decree, Dan. 9.1.2. nor the certainty of the promises, Eze. 36.37. no, nor the efficacy of Christs death dispense withall; who taught his Disciples to pray daily, notwithstanding their interest into his love: be not wee therefore vnmindful hereof, seeing the spirit of God uttereth strong cries to the Father in us, Rom. 8.26. The second thing for the illustration of this acquired goodness of the Conscience, is the properties. 1. It is sound and sincere, Properties. for purity and likeness to God, there is no creature under the sun can match it. Others end may be to seem, and be esteemed something, but its end is to be ever the same; it cannot dally, nor shuffle, to paint 'vice with virtues colours, nor will it dispense with any ungodliness, if it must needs be, that sin will dwell in the heart of man, it shall haue no allowance from it, yea, and where it hath auidence, it maketh sin above measure sinful, who ever deals with it, shall haue plain dealing, the word of a good Conscience, is as good as a thousand bonds: weak it may be, and want degrees of perfection, but for purity it dares appeal to God himself, Try me and prove me O God, whether there be any iniquity in me, sin there may be, vnconscionablenesse never. 2 Tim. 1.3. 2. It is precise and strict; what it knows to be a duty, a good Conscience will not omit, come what will on it, life or death: also, what ever it sees to be a sin, it will not meddle therewith, for all the racks and tortures, that Dionyfius, Phalaris, or the Pope himself can invent, let the furnace be seven times hotter, yet its zeal is never the cooler. Suppose the enemies of the truth stand under the window, with a purpose to ensnare both liberty, and life itself, yet will not it forbear to open the Casement towards the Temple, seeing it represented the humanity of Christ, wherein the God-head dwelled bodily, and therefore was a necessary dependence of prayer in faith; nothing in this earth doth so gull it, as that it is held with the cords of a sensual Rom. 7.23. heart, the bondage of corruption, that it cannot do the will of God so freely, & so fully it fain would, were it eased of this rub; company or not company, friends or no friends, it resolves to proceed in a good cause, though all men condemn the same. Ios. 24.15. 3. It is watchful both for good, and against evil, ready to apprehended all opportunities of furthering its salvation. It will assemble at wisedoms posts, with the first, the zeal of the Lord hath so leavened it, eaten it up rather, that it runs & hastens to keep the Commandements of the Lords; and for evil its Argus eyed, ever prying into the faculties, senses, and members, to espy what secret disorders arise therein, when the senses are asleep, and the members at rest, itis as wakeful as at noon day: hence it is, that we know our dreams, Conscience discourses from what it finds in the memory, and in case any secret vncleanenes steal vpon the phantasy, man shall hear of it when he wakes; so that, that description which the spirit of God gives of the Ministers of the Churches, that they were full of eyes before and behind. Reu. 5.6. may as truly be applied to a good Conscience, it being as quickesighted in all the causes it hath to deal in: as in joseph, his mistress was no more ready to use her opportunity, but his Conscience as ready to espy and reject her immodest suite. Gen. 39.10. 4. Good Conscience is stirring, and lively, laying the filthiness of sin 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 deformity befallen mans nature, that he is now brought under a necessity of sinning, yet herein shines the great goodness of the Lord, that he hath set a light in mans heart, to discover to himself his fals, and also to prevent his settling on the lees of iniquity, that he wallow not, or tumble himself in the puddle of sin; when the heat of lust is overblown, Conscience takes the sinner aside, and schools him for his folly, setting before the ugliness of sin, Gods iustice, the price of Redemption, and rarity of sound Repentance. Psal. 116.11. 5. Good Conscience is growing, and bending after perfection, being not content with the form, it follows hard on to attain the power of godliness; the more means it hath of knowledge, the more principles it gets, the more light, the more tenderness, watchfulness, and life. Its none of those, who pride themselves in their own parts, that it hath, is nothing in its opinion; so large is the desire of more. Much less is it of their number, that are at a stand, going round in a race, like the milhorse; whence it is that poverty of spirit is a note of truth in spiritual graces. Psal. 119.32. When david is set at liberty, he will run the way of Gods Commandements; whereas now it finds much coldness and benumbedness in Gods service, when once it shall be enlarged, it intends to better his former zeal. Paul also is so ambitious of perfection, he forgets all his former performances, pressing still forward after a greater degree of holiness, Phil. 3.14. 6. Good Conscience is tender, and passable, every vnkindnesse offered, will wound it deeply; 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 itself with laws of its own invention, then in liberty of sin, whereof the tempter is well ware, and therefore takes occasion to drive some to separation, others to grosser impieties. Thus it was with Timothy, who dwelling with the dissolute Ephesians( who were so debauched, that having but one Hermod●rus of civil carriage, they banished him their city, unwilling that any should excel amongst them) would repress their brutishnes by his spare diet, so that no wine, water onely will down with him, till he had almost overthrown his health, and needs an apostolic admonition herein, 1 Tim. 5.23. 7 Lastly, good Conscience is victorious, nothing can blunt the edge of its reproofs, violent affections may fill the heart with such a noise, that its alarms, though never so loud, cannot be heard,( like those that dwell at the fall of Nilus, in whose ears we must shout, or they cannot hear) yet doth it not desist smiting, nor yet by silence give an allowance, where it sees just cause of distaste. remarkable is Conscience courage herein, in that like Hydras head, it gathers strength and courage afresh, by every wound it hath. When unbridled lusts do sway, and its wholesome counsel is drowned in deep security, it lays about it more furious then ever, and never gives us rest, until it haue driven us to confess, that unto all our sins we added this one. david about the space of a year, was in a spiritual slumber, neglecting Conscience voice in him. But what did it all this while? Was it asleep? No, it gave him no rest in his bones, it was like a disease, or rottenness in him, and drives him to Confession in spite of his face. Psal. 32.3.4.5. These properties of a good Conscience, are of use to inform us of, 1. The quality of a single hearted Christian, Infor. he is best within, with whom it is as with Christ in the dayes of his humiliation, without form, and not to be desired of the sons of men; so Christians are counted the basest & most abject men in the world, when yet the spirit of God saith, the righteous is more excellent then his neighbour; wherein it is with these pure- blind Censurers, as with the natural eye, to the sight whereof, there is requisite both a visible object, and a clear middle, without which the sense is deceived; a man beholds a staff, part through the clear middle of the air, and part through the dark middle of the water, and so deems it to be crooked, when it is never so strait; so these beholding a Christian life, through the dark middle of prejudice, judge there is no worth therein. Why man? The choicest part of Religion is invisible, the sweet communion of the spirit, the life of faith, and ioy of assurance, are nothing worth in these mens eyes, yet all wisedoms purchasers know the worth of the pearl, and that the Spouse of Christ is all glorious within, Psal. 49.13. 2. Infor. These so excellent properties of the Saints, inform us further, that there is more reason for preciseness 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 blood of their natural uncleanness; but such as haue their Coffers filled with treasure, had need of bolts, and bars, and guns, and all little enough, temptation can do wicked men little harm, who haue sold themselves to work wickedness in the sight of God; but such, whose harts are fraught with grace, and carry about with them the Image of God, must keep a narrow watch, pray instantly, earnestly, and be frequent in the duty of examination, or else they may soon split themselves vpon the rocks of temptation. The Apostle wishing perfection of peace, to the believing Thessalonians, adds this Clause, by all means, so that the peace of a good Conscience, is attaineable onely by Industry in all the wels of salvation. 2 Thess. 3.16. 3 Lastly, Infor. these properties demonstrate what tender respect there should be had to tender Consciences, both by magistrates and Ministers, the one in handling of the word, must not offer violence to the Law, nor pervert the entire meaning, to make sad the hearts of the righteous, but as the nurse doth bear with the frowardness of the Infant, and Christ tender his babes, so must we nourish the least beginning, and beware least by overmuch severity, we quench the smoking flax, or break the bruised reede: The other in wielding the sword of authority, must consider that laws are made in most general terms, and strictest manner, that they might haue weight in them, to inflict condign punishment on the greatest offences, and therefore if extreme rigor, were exercised indifferently vpon all; this extreme right, is extreme injustice: besides, of offenders, some transgress out of a dissolute disposition, and are of an incorrigible nature, others out of error, weakness, or scruple of Conscience, towards both which, they which use equal lenity, or rigor, do offend that worthy maxim, his majesty hath in his Kingly Gift, Reason is the soul of the Law: the want of this consideration hath grieved the heart of many, and hardened some, which though it haue satisfied the private humors of others, yet hath brought ioy to the enemies, and loss to the spouse of Christ: Gal. 6.1.2. The third thing premised, is the difference twixt the natural goodness of the Conscience, and the acquired goodness in the Regenerate, Differ. both cause a conflict in the heart, both set a broad side against sin: One by the light of nature could say, I see the better, and choose the worse: which seems of near affinity to the voice of renewed Conscience, in the pattern of our Apostle, the good that I would do, I do not; but the evil that I would not, that do I; yet there is evident difference, as vpon trial will appear, in the 1. Parties. 2. objects. 3. Causes. 4. Weapons. 5. Issue. 1. The Parties, in the natural conflict that are combatants in this civil war, are the superior, and inferior parts of the soul; on the one side the Mind and Conscience dislike the practise of evil: on the other side, the Will and Affections are tooth and nail for it, so that here the contention is twixt different faculties; the Conscience as a churlish master, holds a cudgel over unruly affections, and the lustful heart of man crutches and dares not touch the sweet of sin, for fear of a rap, when as yet the appetite is still as greedy as ever, 2. Kin. 8.13. hazael, while Conscience did domineer in him, seems to wonder at the presage of his monstrous cruelty, but when lust had wrung the cudgel out of his hand, he presently goes home and strangles his master, and fulfils the same cruelty foretold. But in the spiritual conflict it is otherwise, the very same faculties are opposed, each being partly renewed, and partly unmortified; Conscience partly demurs, partly approves, Will partly wils that is good, & partly nils it; Affections do in part embrace, and in part retire from the same object; man consisting of two contrary natures, and every part having a relish of both, neither corruption nor grace, doth freely choose what it affects, but is resisted by the adverse part, Gal. 5.17. Wherein a Christian resembles a sick person, who partly through Physitians persuasion wils such a receipt, and partly nils it, for that his stomach being squeamish, distastes such slibber sauces, Cant. 6.13. Nothing is to be seen in the Shunamite, but the appearance of two armies, maintaining civil broils within her. 2 There is difference in the objects about which they do contend, the natural 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 evil and infamous, Acts 28.4. The Pagans themselves, discern murder to be a sin, and judge it worthy to be prosecuted by some immediate vengeance from God, but for atheism, and plurality of Gods, they make no bones, they were as ready to call Paul a God, as a murderer; these are like a man going forth in the break of the day, who can discern nothing but great objects, trees and houses; lesser things are hidden from his sight. But the object of the renewed conflict is all sin, as well lesser as greater, seing all hath that in it, that gives being to sin, which is the form, a transgression of the Law of God: So then be it but the first motion of sin, it knows it proceeds from the spawn of natural 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 sin were sin, his Conscience forth with revived sin in sense, and appearance, and he died in pride and selfe-iustice, this I may fitly compare to a prospective glass, by which a man may discern distinctly a small thing a far of, as well as a great, even so renewed Conscience makes the least sin perspicuous. 3 There is difference in the motives, and occasions which breed this debate in the heart of man: natural Conscience stirs against sin for the shane of the world, danger, and loss, or at the least the terrors of hell: it likes the pleasure of sin well enough, but because it hath a filthy train, and stings mortally after a momentary pleasure, therefore Conscience will not give way to it; this motive, one of Natures schollers could observe, evil men forbear to sin for fear of pain, good men for love of virtue, but will you hear a notable churl in his own language, Luke 18.5. Though I fear not God, nor reverence man, yet because this woman keeps such a bawling, I will right her: honor, or pleasure, or profit, or ease are the motives, a natural man uses. But the motives provoking renewed Conscience to storm at sin, are of an higher strain, as the displeasure of God, scandal of Religion, love of Christ, and the comfort of the spirit: how shall I do this evil and sin against God, saith joseph: God forbid that I should sin against God, in ceasing to pray for you: if I should say thus, I should sin against the generation of thy Children, Psal. 73.15. Wee are dead to sin, no more to live the life of sin, Rom. 6.2. As for shane and loss it says, let it smart hardly, if it will needs be meddling; briefly, the love of Christ constrains the one, the fear of hell the other. 4 They differ in the weapons of their warfare with sin, the one uses carnal, the other spiritual engines: The natural Conscience to suppress lust, proposes others smart for the like cause, Had Zimri peace that slue his master; such and such by riot haue decayed their estates, blemished their names, and impaired their strength: others by idleness haue brought their families to beggary, and themselves knocked their heads at tyburn: or else it proposes our own experience; what shane, and trouble wee haue come to by such like pranks: or lastly, from the impossibility of the fact, acts 5.39. Theudas smarted for such a practise, Let them alone, least happily ye bee found fighters against God, besides his curse, you will for ever purchase disgrace to yourselves, being utterly unable to prevail. But it is not so with renewed Conscience, it to these adds weapons of a more keen, 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 itself, fetches strength from heaven to subdue it, also it applies the death of Christ, the onely medicine to heal our defiled nature; also it sets a watch over the heart, and life; or else lastly, urges the covenant 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 drink the wine of vanity? These salves do not onely lance( as the other) the boil of sin, but also draw out the festered corruption, I and heal too. Thus Paul runs to prayer, 2 Cor. 12.8. Thus david to Confession, 2 Sam. 24.10. 5. They differ, lastly, in the issue of their contention, different in both, the natural Conscience after it sees its labour is in vain, either wholly desistes smiting, or else doth it so coldly, and heartlesly, that as good not at all; and in tract of time, through custom of sinning its seared and hardened, and becomes as dissolute as will and affections: press hard vpon it in temptation, and any ●dle shift will serve the turn; As the examples of the Saints in Scripture, Company of others, and those learned, ●●r possibility of Repentance for i● these & worse stuff will stop its mouth. 2 Sam. 24.3.4. joab at the first seems to haue some nonestie, and dislikes Dauids project for the numbering of the people, smelling it to savour of pride, but yet the Kings Commandement prevailed against him, and the Captaines of the host. Thus also Pilate, joh. 19.4.13 at first, I find nothing in this man worthy of death, but after the cries of the high Priests prevailed, more then of his Conscience. But renewed Conscience always triumphs, and leads captivity captive, the more dangerous its wounds, the more furiously it fights, and what though the person be often foiled, say Conscience what it will, yet tis with mans heart herein, as with a ravished woman, the renewed mind strives, and struggles, and cries for help, and never yields consent, and after, hath better opportunity to work kindly sorrow, then ever it had; as it falls out with Duellers, he that falls under, hath the greater advantage; so in Conscience foils: job. 42.5.6. A great while he challenges God to come and reason with him, but when he saw Gods terror, and majesty, O I abhor myself in dust and ashes. What ever be the passages of sin otherwise in a Christian, yet thus far ever Conscience prevails, to make man abominable in his own eyes. These differences of the Conflict in mans heart: serve, 1. To inform us, how to determine of the righteousness of the Gentiles, Infor. who for justice were exceeding strict: some for their countries weal, haue voluntarily exposed themselves to the greatest dangers, and deaths; one( whose son was dismissed with the rest of the band, and yet staying in the host out of a desire of fight) writes to the captain, to give him his oath a new, for that he might not lawfully bear arms against the adversary, his former oath being frustrate by his dismission. Another prescribing capital laws, for the punishment of such, as should recall certain Rebelles, and troublers of the State, lately banished, was brought to sit vpon life and death, on two of his own sons, who finding them guilty, was so impartial, 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 more natural Conscience, without any special grace from God: and therefore their seemly virtues, are called beautiful, or painted sins; in that their persons were not in Christ, their works not done in reference to the Commandement, nor yet was Gods glory once thought of by them, an end far transcending their natural reach; Without me( saith the Lord) ye can do nothing. joh. 15.5. 2. This perfection of natural Conscience, Rep. may shane the profaneness of these times. Hath a natural Conscience so much ability, as to resist gross sin in the life, and to adorn and beautify mans carriage, with many such seemly behaviours, as come very near the nature of saving grace indeed? Me thinks, these dissolute times might blushy, but that they haue gotten an whores forehead, impudently wicked. natural Conscience bids the usurer do as he would be done by: now there is no man that chooses to pay ten in the hundred, if vpon equal terms he may haue it freely. Besides, the word of Christ, Lend freely, looking for nothing again: yet nothing will wean him from his wretched gain. Nature tells our Ale-merchants, that drunkenness is a sin, and our Apostle defines excessive drinking to be drunkenness, be not drunk with wine, wherein is excess. Yet nothing will reform them, till as the swine his belly, so they break their heads with filthy quaffing. Nature tells our Lameches, and bloody 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 give for his life; yet these Ruffians will hear no equity, but if any do cross them, they will haue their blood for it. May not the Lord having such evidence in them, proceed forth with to execution; sure I am, he shows more then common lenity, bearing with such as are incorrigthly fallen from grace. Ephe. 5.11.12. 3. This natural conflict shows the unsoundness of our civil lustitiaries, Instr. who stand so much vpon their own worth, assuring themselves, that they are the only righteous men, and highly in Gods favour. But what is it engenders that good conceit? they are not contentious, dealing justly with all, paying the King his, and the Church her deuce, yea, let any man stand forth and say, black is their nail. Well then, thou art a liar, a dissembler, and a thief; a liar, in that thou callest this Religion, and godliness enough, which is but civility, and common honesty at the best. again, a dissembler, in professing the faith of Christ, and receiving the seals of the covenant, when yet thou never carest to fulfil the Condition of a zealous and godly life, which promise thou hast so often, and so solemnly made to God: and lastly a thief, in that as thou wilt do no man wrong, so God no right; thou detainest the right of faith, and spiritual worship, thou spoilest him of the reverence 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 pharisee make as faire a flourish, who notwithstanding is excluded the kingdom of Christ? Mat. 5.20. Well, well, lay aside these proud plumes, this covering is to narrow: the judge of hearts is of too pure eyes, to be baffled off with such flymflams. Psal 51.6. joh. 4.24. 4. did. Lastly, we are here directed what perfection is requisite to a well ordered conversation. It is not enough, to hate evil, to fear sinning, or to lament that we haue offended: a natural man may proceed as far, or farther; as in Saul, Ahab, and Orpah we see. yea, this doctrine teaches, an unregenerate person may struggle against the reign of sin in him; the manner of doing is all in all in a Christians practise, to hate, fear, and sorrow for sin as hatched under the Cockatrice of natural Corruption, as a breach of Gods holy Law, as contrary to his pure nature, as a grievance to the spirit of grace, as a blemish to the pure Religion we profess, is indeed the fruit of the spirit, if it be against sin, for sin, against all sin, and always thus. again, to embrace Religion, and a holy life, with much eagerness in himself, and applause from others, is no such great perfection. jehu, Alexander, and the Thorny ground in the Parable, will do as much; the manner here also is that which bears the bell away: if it be done in self-denial, in love of the truth, in Conscience of God, onely, or principally, it shows the zeal 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 endeavour sincerity primarily, inwadly, perpetually, Rom. 2.7. 2 Cor. 1.12. The fourth thing proposed, is the effects it works, Effects. some of the special whereof, are these, 1. discovery of the hidden man of the heart: there is no closet of the soul so intricate, but it peirces into it, to discern what order or disorder is kept therein; by science, a man looks abroad to foreign objects, and seeth all things but himself; by Conscience, a man looks home, and determines what is in himself; and in this privy search, where it finds any virtue, or fruits of holinesse worth a Christians heart, 〈◇〉 treasures it up for necessary use, some for encouragement, some for Consolation; but if it can discern any secret pride, earthliness, or frowardness of heart, it makes them appear most ominous, & pursues them with as much detestation, as if it were witchcraft, or murder, or such like capital crimes; this discovery the Apostle ascribes to the spirit of man, to wit, Conscience in him, 1 Cor. 2.11. 2. A recond effect is recovery after fals, a man could not choose but perish, and sink under sin, were it not for conscience, which being tender, and lively, suffers us not to sleep in security, but when it hath Mans heart at an advantage, the pleasing way of sensuality, being hedged with the thorns of afflictions, and now it is full tide with our lustful heart, it then lays before us the dishonour of God, wound of the spirit of promise, the danger of apostasy, & endless misery the of ungodly; and with these, and other like incentives sends us to the fountain of mercy by sorrow, and confession, without which we were utterly lost, but he that is held up by the chin, cannot easily drown; Gods spirit and our own, deny final apostasy to the Elect called, being built on the rock Christ. 3 A third effect is spiritual life in time of tentation, and security, when the whole man is carried captive by some strong suggestion, will, and affections, yielding themselves vassals of hell, the senses, and members weapons of unrighteousness, and all life of grace seems utterly lost; yet Conscience alone cleaves to the Lord: as it fals out with us in some imminent danger, all the blood recoils to the heart: so here sincerity retires to the fort of Conscience, and there struggles, and reluctes, choosing rather to die then yield; so that a Christian may be said to be in a swoon, there being no outward appearance of life, onely the pulse beats in every part of man: his Conscience strives for life, thus it fared with the Church, Cant. 6.2. I sleep, but my heart waketh: overcome I am by coolenes of zeal, yet not transformed into sins Image, for my heart and Conscience retains life and purity still. 4 Another effect of renewed Conscience, is zeal in Religion. mans heart is naturally indisposed to good, and could in furtherance of any good cause, wherein Conscience your Remembrancer, which by discoursing from the commandement, finds it the most excellent employment, and hath the promise of immortality made over to it: and therefore persuades us to bestow our hearts, and uttermost endenour in following so holy a course: these dissolute times charge Gods Saints with wilfulness, curiosity, and the spirit of singularity; whereas it is merely Conscience of duty, that we outstrip others of our rank: The zeal of the Lord hath caten up, and leavened Christians so, that they cannot serve the times with others: david resolving to be silent amongst wicked company, Psal. 34.1.2 3.4. unwilling to cast pearls before swine, yet his zealous spirit burnt within him: he must either haue vent, or break, and so makes an excellent sermon of mans frailty. 5 Inward peace and tranquillity of spirit, is a special 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 live by faith, ministering assurance of the eternity of Gods love, 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 own Conscience, needeth not to fear though the gates of hell, and death should muster al their forces against him. Psal. 42. ult: Dauids conscience expostulats with his troubled heart, and proposes the Eternity of Gods mercy, as a cordial thereto. 6. The last Effect of good Conscience, is assistance till Iudgement; It will never leave us, till the Grand Commander of all hearts, hath heard and approved Its witness: Friends, honors, riches, attend us but to the grave, providing in lieu of our service, we be honourably interred; but it sticks to us in the grave: Resurrection, and Iudgement, nourishing in our hearts such boldness, and confidence in the presence of heaven and earth, as is wonderful: When the Ruffians of the world, who seem to be men of resolution, and undaunted hearts, shall tremble every joint of them, as men at their wits end, Good Conscience shall haue ioy and game, sith its salvation is nearer then when it first believed. Pro. 28.1. Guilt causeth terror at the shaking of every leaf. The Consideration of these Effects of renewed Conscience, informs us of the security, Infor. a Christian hath from temptation, having a discerning power to espy what is amiss, and recover after falls; so that the Tempter may manifest his spleen, nibbling at the heel of our Lord in his militant members, but cannot break the skin, bruise it onely, wherein, as a musled mastiff, he doth more terrify then wound vs. Now whereas Temptation is of such consequence, it will be of use to see the kindes of it, being two-fold. 1. Temptation of seducement mentioned Iam. 1.15. Man is tempted, when he is drawn aside of his own concupiscence. 2. Temptation of buffeting, or grievance, 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 banquetings, we are dogged with the foulest lusts, of atheism, Idolatry, Blasphemy, murder, or the like, that by the Consideration of such hellish lusts, wee might suspect our assurance, or walk heavily towards 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 divine revelation as our Apostle, as rarely sanctified as the Lord of glory; let us therefore see how Conscience doth, or may bestir herself, to repel these furious darts of the evil one. When these furious darts of hell, fall as thick as haile-shot. Conscience supports the soul by Consideration of, 1. Christs Kingly office, who, as Mediator hath undertaken to bring the Elect to salvation, and therefore as Lord of the Church her enemies, it concerns him to proportion tentation, to the habilitie of his grace in us; heres a counterbuffe to the most violent onset, no Tentation can befall us, but which agrees with human frailty, and with which our God will vouchsafe a gracious issue, 1 Cor. 10.13. 2. The success of our Conflict: we are not required to over top the power of spiritual wickednesses, the field is already won, while we stand on terms of defiance, and yield not what hath cost the captain of our salvation so dear; we are freed of danger, all he can do is by ploughing with our heifer; he is no Commander of our will, all we need do, is Resistance, being already possessed of a glorious trophy. Iam. 4.7. 3. The spirits convoy; we are lead by the spirit into the lists of trial, who attends the issue, not as a spectator, but Concombatant with us: did we contend with our own weapons, we might justly fear the power of darkness: but sith the Spirit helpeth our infirmities, supplying life and courage to us fainting, directing to the double-edged sword of the word, a sovereign cooler to the heat of hellish lusts, Mat. 4.1. 4. The benefit that redounds in the sanctified use thereof; tentation is of use to set grace on work, to keep it in action, which otherwise would rust and canker by neglect, who is it that hath been in the Purgatory of trials, but may aclowledge more humility, 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 use there is of conscience in Satans banquetings, calming the heart amid these hellish fears; in that 1. We are strangers to his kingdom; did he possess the hold, all things would be in a dead peace, which he ever nourishes, never discontinues, but against his will; theeues rob not empty travelers, nor dogs bark at any, but strangers; doth Satan molest thee? tis for that thou art at peace with God, which he hereby seeks to intercept. 2. He despayres of prevailing by seducement, which he had rather, had he any hope of success. When he discerns thou wilt to heaven, he resolves to make it bitter to thee, or ere thou come there: of one of these he will not fail, either to do thee a mischief, or a displeasure: faint not thou at his fury. 3. New trials, haue ever the assistance of new graces; our good God suspends his malice, till he haue steeled and hardened us by lesser onsets, & first fleshed us with store of experiments, of his wakeful providence, 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 under it. 4. Each member is to endure, but his own measure in the body of Christ, how ever the proportion may be geometrical, according to thy quality, and worth; yet every one shall haue a measure, even the head himself, if brought into this holy society, shall haue little rest, and that but for a season. Col. 1.24. Why then should the Lords holy ones be thus disconsolate in trials, sith their own hearts can witness their security, and assure of a happy issue? The last thing proposed, to demonstrate this Acquired goodness, Preferua. is the Rules of preservation, as much skill being requisite to the keeping, as the attaimment of an in offensive Conscience. 1. add daily to thy knowledge; the more light in any room, the less darkness, and the more neatness; tis not possible a blind man should distinguish of colours, or prove a good sentinel to a Castle, or Company; there is many a tender-hearted Christian, is yet unreformed through ignorance of his duty; how many of us deprive our souls of much solace by omission of some duties, wherein consists much sweetness, as meditation, watchfulness, and examination, and all through ignorance of the worth, & use of them. The Patriarks lived and died in the sin of polygamy, not through any impiety, the Lord testifying that their harts were upright, but merely through the mistaking of that place, lieu. 18.18. taking the word Sister, for one so by blood, which was spoken of a Sister by Nation, as those Clauses, to vex her, and during her life, do evince. Pro. 19.2. 2. Beware of burdening thyself with needless business; multiplicity of affairs, is a main enemy to the purity of a good Conscience; both by 1. Filling it full of cases to be resolved, about the disquisition whereof, much time is spent, that might haue been better employed, and when Conscience hath so many Irons in the fire, some ever are burnt. 2. By filling the heart with cares, whereby it is made more dead, and unfit to be wrought vpon: when these men are in hearing, their hearts are lawing, or chaffering, when praying, purchasing, or selling, which do not a little hinder our proficiency in the worship of God; the thoughts as wings should carry us in worship, even to the mansions of God, which being laden with thick day, they glue us to the earth, that the loadstone of Gods word cannot hale us one jot 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 covetousness. 3. Beware of unbridled passions, which ouer-beare Conscience( as in a crowd) by force of arms, so that its wholesome reproofs 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 yielded to his lust herein: so Ahabs heart was so set vpon Naboaths vineyard, that no reason would satisfy him; Naboath might not sell the inheritance of his fathers, having no need, and if he had had need, but until the next jubilee; yet nothing will move him, he tumbles on his bed, like a frantic man, and cannot eat without a salad out of Naboaths vineyard. 1 King. 21.3.4. 4 Such as desire to keep a good Conscience, must observe it: a neglected Conscience is ever filthy, for while men turn the deaf ear to Conscience gentle admonitions, the edge of it is blunted, and the heart made more impassable then before: to what end should Conscience cast poarles before Swine? itis aduise is to precious to be made the footstool of every varlet, such as haue sworn to work wickedness; making their faces like the Adamant, or neither millstone, that cannot blushy at the foulest impieties, destroy not onely the peace, but life also of their own consciences: Let the Saints be mindful to observe their own hearts herein, seeing their spirits, are free from Collusion; if conscience fire the Beacon, there is mutiny abroad, none ever miscarried that in iudgement haue harkened to a tender conscience, 2 Sam. 16.10. as Dauids heart forbid him the reuenge of Shemeis railing, so he denied leave to Abishai to do it for him. 5 dost thou desire a quiet conscience, beware of wounding it afresh, all sins do offend it, but some sins do destroy it; so that it moves slowly like a snake bruised in the hinder parts, as all sins committed against Knowledge: when men withhold the truth in unrighteousness, and rush on in sin though it be against their knowledge, a dangerous degree, drawing near that sin, to which sacrifice is denied. 2 sins against means, when having the remedy at hand, men yet are drowned in sensuality, and having the price of wisdom in our hands, do yet neglect the purchase: this carelessness, wilfulness rather, charges sin vpon the conscience, which though it saw disorder, yet did either connive, or else check so remissly, that its plain, it was willing to bee resisted: Thus Adam sinning against knowledge, and means, defiled both his and our consciences. Tit. 1.15.16. 6 Lastly such as would keep a good conscience, must ease it daily of such burdens as press it down. Atlas like it will bear Mountaines of miseries, but Mole hills of sin will shudder it all to pieces: a man bearing a burden is unfit to labour, or run a race; so conscience tired with the pressure of sin unmortified, unrepented of, is disabled to the right performance of its offices respecting vs. Art thou soiled by temptation? thy onely way is to run to Christ by humiliation, and in his bosom open thy grievances, disburden thy heart of sin, 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, renews her age; so godly sorrow, not onely purges away our sin, but also serves much the lengthening of our tranquilitie, and Consolation: Dan. 4.27. diverse uses arise jointly from the consideration of these effects and Rules of preservation; as 1. We may be Informed of the worth of a good Conscience; Infor. all these effects are so excellent, so profitable; tis not possible the life of grace should be maintained without them; yet we see it befalls it, as it doth all other things, whose use is common; sun, and air, are comfortable, and necessary to mans life, yet for their community, lightly set by, even Manna proves 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 rejected by most men. We haue heard of the skill of Alchumistes, turning all other metals into gold, which were it so, yet a good conscience, is a more curious Artist, extracting the most precious treasure, not out of things diverse, but even contrary: out of temptation it exhaustes experience, and Christian heedfulnes; out of afflictions, the spirit of prayer, contentment, and heavenly mindedness. This serves also to admonish us, Admon. to endeavour this purity of a good conscience, sith it is the light whereby the dark caverns of our hearts are discovered, a prop in tentation, a spur to zeal, and a Table after shipwreck to the humbled soul, and what not? The greatest blessing that ever God bestowed on man,( excepting his Christ) either in his integrity, or fallen; who would not then endeavour the fruition of it. There are two things usually whet on mans industry, rarity, difficulty; which both do most sweetly concur in this prise of a good conscience. Now seing this purchase is most excellent, let me provoke you hereto by these motives. 1. motives. A pure Conscience hath a witness in every mans bosom, it needs not go far for evidence, to prove the equity it hath, itis very enemies will witness with it. 2 Cor. 4.2. Paul approves himself to every mans conscience, whether he did adulterate his message, Deu. 32.30 or no. The Church of God appeals for Arbitrement to her enemies, who yet could not gainsay her, as ppeared by their fears, in 1 Sam. 4.8. 2. A good Conscience gives us title to, and pure use of all the creaiures of God: Man by the fall, lost his interest, and dominion of the creatures, which he never recovers, till he be in Christ, by whom our loss in Adam is made good to us again. A wicked, & unregenerate man, holds his possessions onely by the tenor of usurpation, who though he feed on the blessings of God, yet his title is crazed, in that he neither knows, nor obeys the truth, 1 Tim. 4.3. 3. A good Conscience can judge itself, and all things else, because it is a direct line; the rule and bond of every mans Conscience is the same, so that he which hath acquaintance with the motions of right Reason, can determine what himself is bound to, and all others besides; also what itself was in the time of natural uncleanness, 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 mouths, when yet he is far off from their reins, but the ornaments of the true convert, are they of the hidden man of the heart; let the vnfound professor stand vpon form, retaining in his heart the stumbling block of some loue-sin, yet it will reserve the soul for an habitation to the Lord of glory: and foreshewes, tis a question whether the desire of being, or the dislike of seeming sincere, be greater in it. Psal. 51.6. 5. Lastly, the more purity thy Conscience hath in it, the more it is like God, growing in degrees of holinesse, till it haue filled up that measure allotted to it in the body of Christ; now it hath attained ability to approve, will, and affect that which is good, and onely that ordinarily, desirously, approuedly, a rare perfection, 1 joh. 3.3. This lastly, Refute Refutes their error, who deem it the least matter of twenty, to be Religious, as if every puny, and novice could attain this purity of a good Conscience, whereas you hear by these Rules of preservation, that great Christian industry is requisite herein; here are strong holds of sin to be subdued, and a blameless carriage to be maintained, amid a crooked generation; and briefly, the heart and life to be approved to a God of pure and piercing eyes; every loose, and vngirt Christian, must not think himself sufficient for such exploits, as these. He that is renowned amongst the Gentiles for his twelve labours, is yet said to fail in the least of these, the mastering of his own spirit. Pro. 16.32. Hitherto hath been handled that Inchoate goodness of our Conscience, which by industry in holy means, is attainable in this life. It remaines we now come to the Consummate goodness, reserved onely unto the times of our perfection, in the Image of God, whereof the Lord is pleased to give us a taste in the way, as Moses on the Mount had a prospect of the promised Land, that our affections might be tried with the love of, and longing after the same; and therefore we are unable to make a complete Discourse, yet a relish hereof to save our longing wee may attain, by the consideration of these three things. 1. This consummate blessedness consists in perfection of knowledge, both for the things discerned, as also the certainty, and measure of the knowledge of them; here we determine of things darkly, and weakly; there the mind shall clearly, and distinctly judge of what ever may further blessedness; all the knowledge we haue in the way, we know how we come by it; our sweetest dayes haue been 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 union with God, is the fountain of heavenly Illumination, and the perfection of Gods Image shall dispel the mists of error, and ignorance. Peter beholding a glimpse of Christs glory on earth, was in an ecstasy carried beyond himself, 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 glass, there complete, face to face. This knowledge is increased indeed( say the papists) yet not by virtue of our union, or the increase of the habit, but specially in regard of the Medium, through which the eye of their understanding looketh, to wit, the glass of the trinity, through which they discern not onely themselves, and other heavenly things, but also all things on earth besides. Which figment at the last cast, they haue invented to prop their invocation of Saints and Angels; for answer, let it be observed, 1. That they make God but the helper onely, and not the primary cause of Illumination; as the prospective glass is an Instrument, carrying our sight more vnitedly to the object; but yet nothing avails a blind man, to procure sight. 2. Such as look into the glass of the trinity, see all things that are the object of divine vision; as he that looks into an optic glass, sees all things the end of the glass butts vpon: but the Saints in glory, see not the object of divine 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 divine vision, as well as the state of the Church on earth: Therefore the Saints in glory look not through the glass of the trinity. 2. The second degree of perfection, is Immediate vision; here in the way we haue a sight of God, faith beholding things invisible to Reason, but tis 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 model of apprehension; here his Saints see but his back parts at the most: it being impossible that a creature, as Gods word and works are, should comprehend that is Infinite, but there we shall behold hold him face to face, in as full and ample manner, as tis possible a finite capacity( extended to the highest strain) can conceive an infinite one. 1 joh. 3.2. 3. The third degree, is Rest and freedom; then shall we dispend( for ever celebrate rather) that eternal Sabbath of Rest, whereof our weekly Sabbath is a resemblance: here the safest estate is subject to alteration, the world being maintained by vicessitude of contrary things; there eternity will not alter one jot of our blessedness, where that promise shall haue its full accomplishment, They that die in the Lord, rest from their labours; from the labour of sin, from the labours of misery, from that work of faith, and that labour of love, which here are of use, from that patience of hope, and grievance of godly sorrow, under which here in the way of our pilgrimage we groan, and sigh. Those of those graces which shall remain, haue other manner of heavenly employment. This rest is by the Prophet compared to beds, which are our sweetest refreshings. Isa. 57.2. And as our Conscience hath rest, so freedom; Conscience will then haue finished its apprenticeship, and is freed from, 1. Imperfection; here it is assailed with error, ignorance, scruple, and stupidity, whereby it mistakes the object, calling evil good, good evil; and also binds itself with laws the Lord never 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 truly determine of good onely, sith no evil can invade, much less inhabit those Mansions of holinesse, and glory. 2. It shall haue freedom from violence and wounds, by any disordered passion, now the sensual appetites will do what they lust: and if Conscience offer to gainsay them, they threaten turning its neck behind it, and care not a rush for its authority: but there all disorder brought in by sin, shall be banished to hell, with its foster-father the devill; and Conscience shall possess that former sooner aigntie it had in the state of Innocency; nay, will and affections shall be so heavenly, that they will prevent Consciences instigation, striving themselves to out-strip it in excellency. 3. It shall haue freedom from its viatory office; here it was Gods Deputy, and mans judge, but after it hath once given up its account, at the day of Iudgement, it shall never be so burdened again with fears and cares: and indeed it shall not need to record mans life, being free from blemish, nor yet spur mans heart to good duties, being now forward of its own accord, having put off the shoes of sensuality, and clogs of corruption, nor yet needs it check man in the least matter, there being a joint and sweet harmony in the whole man, to do the will of the Lord. This perfection of happiness, Instr. teaches us, what to think of the excellency of the state of glory, since one faculty hath all these Royalties, and many more, shadowed by the vail of our ignorance. What may be the happiness of the whole in the Mansions of bliss? When all shall possess the kingdom of Christ, all crwoned with the diadem of glory; Excellent things are spoken of thee, thou city of God. All we can say is, that we can say nothing in so deep a mystery; let us therefore leave it with a Selah, admiring that ineffable happiness, 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 dream, there is no happiness to the wedge of gold; and the Atheist belch out, there is nothing gotten by serving of God,( true as thou dost to the halves, 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 salvation! Here is a Sea of blessedness, an everliving fountain of joys, had we the bucket of faith and zeal, to draw and drink of the same. Heb. 11.10.26. CHAPTER IIII. 1. There is in some an evil and offenfiue Conscience; contrary to that good and inoffensive, afore mentioned. 2. That evil in the Conscience, is two-fold, natural, and accidental. 3. The diverse and sundry means, whereby this accidental evil in the Conscience is discovered, with Rules for recovery from it largely prescribed; and many profitable Uses made thereof. thus far we haue handled the faculty and goodness of Conscience; we are to proceed to the last point in hand, which we gather by the opposition of terms, Contraries being relatives, do mutually place and displace each other; he that describes a good man, must needs descipher an evil 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 inoffensive Conscience, informs us of the contrary, an accusing Conscience, which he endeavours to avoid: observe then, There are some whose Consciences are evil and offensive. Heb. 10.22. Gods worshippers must draw near God, having their hearts cleansed from an evil Conscience; and Isa. 57.19. the wicked man is compared to the troubled Sea, for the inward disquiet of his heart; which to confirm, he produces the Lords own testimony, There is us peace, saith my God, to the wicked; and good reason for it. 1. Some haue defiled Consciences, which are ever unquiet, having nothing in them but impurity, who though they haue a dead peace for a while, being butted in dissolute lusts, and desperate security, yet this peace is but crazy: when lazy Conscience is roused, it is more violent then ever: so that we may well conclude, a defiled Conscience is ever turbulent, and unquiet. 2. There are some whose lives are nothing else but a course of disobedience: so that Conscience hath new cause of broils every day; such as are desperately wicked, make natural Conscience storm, though it haue no savour of godliness at all, merely by the power of natures N●tions, which discern onely gross evils, yet is it not so depraved as to give the sinner any rest. This evil in the Conscience, is two-fold, first, natural; secondly, accidental. Concerning the natural impurity, true it is, there is more rectitude in it then in all the powers of nature besides, that God might haue a witness, and man a judge in every mans bosom, either to further his conversion, or leave 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 axiom, The first man defiled the Nature, and ever since the nature defiles the man. This evil of Conscience, consisteth; 1 In error: in its primeaue purity, it did truly discern of all sublunary things, and had an insight into the several natures, and causes of the creatures: but now in stead thereof, there is a veil drawn over the creatures, so that man can not now understand them without education, and much pains 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 been more gracious. 2 In weakness: now it hath little, or no vigour in it: reprove it may and admonish: but to what pursose? it cannot awaken mans heart asleep in security, nor bridle stubborn will, Gen. 4.7.8. The Lord himself uses motives to cain, putting weapons into his Conscience hands, he shall be thy seruant, and I will reuenge his wrong, sin lies at the door, yet all will not keep him from Fratricide: so weak was his heart. 3 In loss of sovereignty: in the state of Integrity, Conscience was chief Lord, to whom Will and Affections owed suite and service, and durst not choose, nor refuse their object, without its both privity, and consent; but now sin hath invented that order of nature, and every base lust will out-braue Conscience to its face, making it a vassal to sin with itself, Gen, 6.1.2. Here amorous passions prevail more to the choice of unlawful marriages, then the covenant of God in the Conscience, to hinder the same, so that Reason and Religion were captivated thereby. 4. In scruple, Conscience we find in many men is very unequal, straining at a Gnat, and swallowing a camel, and knows no difference twixt virtue, and 'vice: hence our Papists do shrive themselves for eating an egg, but make no bones of a lie, 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 needless restraints, and without calling, rushes vpon unwarrantable Offices: Col. 2.21. so that he needs a curb, Eccle. 7.16. 5 In stupidity and suspense; whereas it should dispatch causes brought into its Court, either by the phantasy, or senses: it hath learned to pause, and make demurs, like Delatory Lawyers: mean while, loose and vain thoughts take such possession of the heart, that it hath much ado to remove them again; whereas it should determine forthwith, whether good or evil, and if evil, dissuade the affections from it, jer. 4.14. This nature of Impurity is of use, 1 To instruct us what to judge of our natural condition, Instr. seeing the Conscience which is the souls sentinel, and Pilot is so maimed, and defective, full of such vanity, and weakness; sure if we should view the Inferior powers, wee may find yet more abominations: They are far wide, who compare man in his pure naturals, to a maimed man, seeing the death of sin, and the night of Ignorance hath overspread our whole man, and we become heires of death, being alients from the covenants of God, through the Ignorance that is in us: free indeed we may be from tentation in this estate, not that Satan fears the conflict, but spares it, the hold being already his, Ephe. 2.12. 2 Instr. This also instructes us that none need to be discouraged for the slanders of ungodly 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 ass to play vpon the harp: Such as want the Spirit of Sanctification, 2 Pet. 1.9. are blind and cannot see far off, such hidden things, as the fine linen of the Saints righteousness, the spirit of Adoption, nor the comforts arising from the assurance of our Reconcilement. 1. John 3.1. 3 Wee may here learn also the necessity of Gods ordinances, whereby this error and weakness is dispelled: These weapons of the Lords warfare, are mighty through God, to the pulling down of the strong holds of sin in us, and to transform us 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 virtual, either for some inherent quality in them, as all medicinal salves, and potions are, or else by counsel, and divine dispensation; of which sort are the word, and prayer; available they are to purge the heart from dead works, yet not by nature, for then the work done, would serve the turn, but by divine Ordination: unless as the Minister speaks to the ear, so the Lord by his spirit dive into the Inner man, all is in vain: make use therefore of the day of grace, while the Sun shines, least thou lose both it, and thyself, Pro. 29.18. Thus much may suffice the treaty of the natural impurity in the Conscience: The accidental, which as rust cleaves to the Conscience, may be discovered unto us, by consideration of 1 The Causes. 2 Degrees. 3 Kindes. 4 Properties. 5 Rules of recovery. 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 loins of Adam, which actually works in our nature as soon as man by the union of soul and body, becomes a person, tending not only to the depraving of all the faculties, senses, and members, but all their actions, which ever they produce, during the state of corruption: yet is this most just in God, he being a common person, and parent; and we in this divine Relation, as truly parts of him, as any members of his body: No man blames a judge in the execution of a wife, or murtheresse, though shee haue already conceived 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 us before we had a personal existence, or any being in Reason, saving in that Idea and Arch-type of the creatures, eternally in the divine mind, Rom. 3.23. 2. Natures defect in the body, which being the souls Organ, and instrument, doth either further, or hinder the souls dexterity in working, as it is more or less fitly organized, thereto; hence it is, that where the body answers not the souls agility, and dexterity: the mind of man is possessed with folly, or distracted by frenzy, or lunacy: yet these defects in nature, do nothing blemish the perfection of Gods workmanship; seeing the perfection of the whole, shines forth the rather in the debility 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 spiritual judgements: men abuse the light of knowledge, in withstanding the offer of Gods grace; which occasions the Lord to give them over to spiritual blindness, that in seeing by( speculation) they understand not( practically,) but grow more hardened, and in Iudgment more stupid daily. Isa. 6 10. Yet is the Lord herein most just. An Apprentice hath given him by his master a Candle, to light him to bed, which he abuses in lighting him to game, or drink; whereupon his master takes it from him, blows it out, and sends him darkling to bed. In the way whereto, he breaks his face, or arms, by some fall. Will any man blaine the master, sith the Candle was his, and allowed onely for use? I trow not; even so, our abuse of the knowledge we haue, occasions this Iudgement from the Lord. Now the causes from within man; are these, Within. 1. original sin. The stain and filth whereof, is as natural, and hereditary, as any quality in man, making us for the present liable to Gods wrath, and by working in our affections, and members, bringeth forth daily more ungodliness, whereby even the light of Reason in the Conscience is eclipsed. every sin is of an attractive and growing nature, increasing from little to more; and like a Gangrene in our joint, secretly creeps vpon the whole: so this natural impurity, till it haue brought our whole nature to sins conformity: this growth of sin is set forth by S. james 1.14.15. 2. Ignorance; when the mind of man is destitute of the Principles of good and evil, it comes to pass, that much filthiness lodges in mans bosom, unseen, vncensured Nature saith, every like begets the like to itself, so natural blindness begets such stupidity, that some men differ little from beasts, unless it be in the worse part. Where doth Idolatry, atheism: security, and vnteachablenesse reign, but where Ignorance is had in high esteem? Pro. 19.2. 3. Neglect: while men harden their faces against Conscience voice, rushing on what it forbids, and deferring what it persuades, they defile their own hearts; Pro. 15.4. perverseness ever making a breach in the spirit of man. Also, custom of sinning causes habits of impiety, which cleave as fast as the flesh to the bones; and therefore as they are acquned by frequent action, so never abolished but by much sorrow, and instance in holy duties. 2 Tim. 3.13. 4. The reign of sin adds much to the defilement of Conscience: where ever any notorious 'vice bears sway, all the powers of nature are made drudges thereto, whereby the mind itself is heaved off the hinges; and after a while is content to see, and wink, and wink and see. Iudas a long while suppressed the flames of covetousness, by the green wood of the present bag, and future enlargement by his Maisters earthly kingdom, which after broke forth more furiously. These causes of Conscience impurity teaches us; 1. Instr. Of all others, the greatest are spiritual judgments, though insensible to the natural man, yet do wound deeply the soul and spirit of rouen, and are not onely effects of Gods displeasure, but stumbling blocks of sin in our hearts; and besides, b●nd us over to endless misery: such are the spirit of slumber & security. Rom. 11.8. To be given over to vile affections, Rom. 1.24. and a Reprobate mind, Rom. 1.28. All which yet the ungodly carry with a faire out-side, being the onely jolly fellowes in the esteem of the world; whereas their inward parts are very wickedness, and they by these spiritual desertions, reserved in chains of Impentency, unto the great day of the Lord. 2. Infor. We are here also Informed of the nature of sin; which like the hop, creeps up to the highest power in our natures; one degree of vanity drawing in another, iniquity being haled with the cart-ropes of vanity. natural concupiscence, is the mother of all mischief, hatching the eggs of lust, which when it is conceived, brings forth liking, liking prouifion how to compass it; forecast produceth action, and frequent trading in sin the habit, until Conscience itself be maimed, and the whole man carried as on wheels to perdition. Achan first saw the prey, then coveted it, then took it, after hide it, and lastly, stood stiffly to the denial of it: and all these degrees were acted in a trice, so violent is the current of sensuality in mans heart. josh. 7.22. Such therefore as give their hearts liberty to haue a little sport, and dalliance in sin, under pretence of stopage, when they please, do gull themselves; these theeues of suggestion once admitted, will riffle the heart or ever they blind. 2. Degrees. Concerning the second thing, the degrees of this evil in the Conscience; they are either, 1. In this life; or, 2. after this life. For the degrees of it here; they are, 1. laziness, and contentment with natural light, which makes the person unfit to be wrought vpon; they haue not lived 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 live, that will not beleeue God; they thank God, they haue always had a true faith, and good hearts to God-ward; and so long, let others say their pleasures, they will like themselves, nor their state ever the worse. This is the sickness of many English Protestants, who contenting themselves with the name and shell of Religion, live and die in a careless and fruitless use of the day, and means of grace. Thus jerusalem occasioned her utter ruin, by despising her visitation, Luk. 19.42. 2. Another degree is wilful and affencted ignorance; when men see the light, but dare not approach it, least they should be reproved by it, and so their hearts( now quiet) diseased thereby. Like the Elephant they are, which before he drinks, bemuds the water, least his deformity should appear. Some of these I haue known run from their own Pastor, in whose doctrine there was a cutting power, to other Sir John Lack-latines, unworthy the name of a Minister. These men would famed haue a smooth and even way, without trubbes; but the ministry hath so galled their hearts, that they could not sleep quietly in their beds; and hence resolve to shut their ears from hearing the Law, as owls hating the light of the truth. This is a further degree then the former, wherein Conscience itself rises up in arms against God, its master. joh. 3.19.20. 3. A third degree, is voluntary consent to the temptation; when not onely the inferior powers of the soul; but the mind and Conscience grow dissolute, which indeed should struggle, and reluct against sin, 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 foul cause, turning the terrors of the Lord, into a doctrine of liberty in sin, Isa. 22.13. Let us eat and drink,( say these Ruffians) for to morrow we must die. A strange degree of Impenitency, when men can aclowledge a Iudgement, and to morrow next, the day of appearance before the Lords tribunal; and yet these considerations work no remorse in their hearts, but rather a hellish Resolution, to swill and swear, while they haue an hour to breath; whose censure in the 14. verse, is most terrible, to wit, final Impenitency. 4. The last and worst degree of this uncleanness, is a conformity to sin, and Satans Image; sin is now so incorporate in them, that while they live and move, they cannot but do it. This Image of hell, consists in, 1. A direct hatred of all truth, and honesty, taking the grossest crimes for virtues, if they tend any way to the disparagement of the truth. joh. 16.2. Our Lord mentions some, whose Consciences were so hellish, they deemed it good service to God, to kill his Disciples. And haue not our eyes seen them, who haue wished one moneths liberty, for the butchery of the Saints? 2. A love and liking of nothing but that which is directly evil; how many are there, whose sleep departs from them, unless they cause some to fall? The devils purueyers for the foulest Impieties, whose wils are turned directly from God. 2 Tim. 3.3. Now concerning the evil, and unquiet in the Conscience, after this life; it must be observed by way of premonition, that whatsoever evil offices, mans Conscience doth him here, the same it continues to the damned, after the period of mortality; 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, observe with me; 1. The actions it doth. 2. The manner. The actions; 1. It upbraids; 1. with neglect: 2. loss. With neglect; 1. Of many sound and just reproofs, pressed on their Conscience by the Word, dividing them their present portion, which they posted off without attention, without reformation. 2. Of so many sweet Exhortations, inviting to the most excellent state of holinesse, of happiness, to which yet it turned the deaf ear, 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 sin, by the Interposition of the thorny hedge of troubles, which yet they haue slighted, hating to return, Iere. 2.30. 2. It upbraids the heart, with the loss of, 1. So many gracious promises, which they might haue enjoyed as well as any others, had they not hardened the heart against the condition of holiness, required therein. 2. Of such holy motions, as were distilled into their hearts by the spirit of grace, which yet they haue quenched by wilful 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 blood, was offered to them in the gospel, which yet they haue trampled vnder-foot, as an unhallowed thing, Heb. 10.29. 4. Lastly, it upbraids the loss of the possibility of heavenly glory; a Sermon of blessedness in their lives, was less esteemed then a winter-tale, but now they prise the inheritance of the Saints, whom formerly( poor Snakes) they did lad with disgraces; but now if they had a thousand worlds, they would depart with all, for the fruition of their joys one hour. Now the clear vision of God, the society of the Saints, and Riuers of pleasures at the right hand of God, run in their minds: O that they could forget their loss! 2. The second action it doth, is, It wounds, and gnaws, & lashes the heart of man, freting within man, for the former evils committed. Now the Consciences of many men, are lulled asleep, on the downe-beds of security; but then its clamours will be so loud, its voice so shrill, and piercing, that it is a very hell, to endure an enraged Conscience, the beginnings whereof, we may see in persons malcontent, who flying the sting of an accusing Conscience, seek by laying violent nands on their own lives, to escape its galling. This, some haue compared to a Vulture, ever gnawing, and feeding on mans heart, to a fury, every hair of whose head was a venomous Snake; so witty men haue been to set forth their own misery. 3. It terrifies and affrights the damned: a guilty Conscience( we know) makes men deem every tale that is told, is of them, and to think, that every bush is a bear; causing fear where no fear is. Much more will it scare the sinner, in the pit of perdition; where even the souls haue their objects of fear, and terror. If Cain on earth feared, every man would kill him, vexed with guilt of conscience, what a perk of fears think we him in now, environed with a Legion of devils? who besides the Lords Commission, haue ever ought man a bitter spite. Hence arise those weepings, and wailings, those skrekings, and howlings, mentioned Mat. 13.22. 4. Lastly, It subscribes the righteous judgement of the Lord, confessing its desert, to be no less then the punishment thereof; Mans spirit will sustain his infirmity. While Conscience takes our part, it is no small matter can appall mans heart, but here it is become mans enemy, setting in foot with the Tormentor; provoking those hellish furies to lay on load, and spare not, sith he hath out-faced the judge himself, in despising the offer of his grace: and also replying to mans hellish outcries; nay, it is well done, I told thee as much when thou mightest haue prevented it; nay, beshrew him if he spare thee: now thou feelest what it is to sin against God; what to offend a Conscience so friendly, so sweet a companion. These are the actions it doth; the manner follows. 1. All these evil offices it doth most rigorously: during this life, it was so weak, and maimed, that its offices were either left undone, or without life, and power; so that the sinner neither felt, nor feared its lashes; but now like a robbed bear, or trodden-Serpent, it prosecutes him with the haue & cry of damnation, merciless and endless 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 proverb; He hath a hell in his bosom as goodly as he makes it. 2 All these it doth restlessly, giuing the sinner no ease, no respite: In this life pains and diseases haue their fits, twixt which there is a breathing space, to revive the spirits: but in hell, Conscience never blines condemning, lashing, and torturing the sinner, being set on, and backed by an infinite, and endless wrath, the edge of its reproofs, will no longer be dulled; it sets it on for forgetting; and for this cause, itis fitly resembled to that disease, called the wolf, which is ever sucking and gnawing, till it haue made man like an Anatomy, never ceasing till it haue exhausted the vital powers. In that torment the Glutton shalbe denied one drop of water, one dram of refreshing to his pain: 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 ever: a child with a spoon may sooner empty the sea, then they accomplish their misery, this word never, is that which galls the heart of a sinner: on earth we say, extreme passions take away sense, and nothing violent is perpetual: but in hell it is far otherwise, a wonderment it is, how the powers of nature shall be fitted for torment, that whereas one would think such extremity of pain, would break the stoutest heart, yet the same wrath that imposes positive torment, supplies spirits to bear it without consumption, without anullity, a river of brimstone is not consumed by burning: Reue. 14.11. Isay 66. ult. But me thinks I hear you objecting, how do you know these things of hellish Conscience, having never felt them? 1 Experience is the mistress of fools, can not a man know that fire is hote, unless he put his finger into the flamme? All these offices conscience performs to sick persons, and men condemned to die, being but the first fruits of their future inheritance; but tell me, wast thou ever in the Purgatory of an afflicted Conscience? Didst thou ever feel the terrors of the Lord? or hast been skared by dreams and visions in the night? Or hast thou ever learned, what a thing it is to behold a guilty Conscience? and an angry God without Christ? If not, bless God for the sense of his love; or otherwise, thou wouldest haue felt as much, as now thou hearest. These degrees of evil in the Conscience, are of use 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 evil Angels, they are as like as two twins can be: Satan was his own tempter, so they wilfully harden their own hearts; he hath an inuetera●e malice against Religion, and they scorn, revile, & persecute to the uttermost the Saints; he more wicked where his chain is shortest, Reu. 12.12. and they more dissolute towards their end. Isa. 22.13. As persons infected with the Plague, are thrust into the pesthouse together, though of different quality before; so no place so fit as hell for those, whose impieties, nor heaven, nor earth can endure. Reu. 15.3. 2. Infor. It informs us how great & exquisite the torments of hell are; for if one faculty hath so much fury, as to make man thus miserable, what may we think 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 schoolmen be warrantable, of the pain of sense, and pain of loss; and that( as they say) the loss of Christs presence, and the privation of the loyes of heaven, 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 devill, and his Angels. Mat. 25.40. 3. This also informs us, Infor. there will come a day, when wicked men will approve Religion, and wish a thousand times, that they had but one houres respite, that once more they might hear the voice of the meanest of those Ministers, they formerly haue despised; counting them happy that haue the bells of Aaron sounding in their Assemblies, who haue time, and opportunity, to prevent 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 living, which had cost him so dear; now he prefers Lazarus godly and miserable life, to all his jollity in dainty fare, delicate, and rich attire. These degrees of uncleanness, serve to Exhort us; 1. Exhort. To hear and observe Conscience gentler checks, and reproofs here, or else let them assure themselves, it will pay them home hereafter; here it offers mans heart sweet focietie in virtue, and Religion, but being cashiered by head-strong, and exorbitant affections, it turns our utter enemy. If neither the joys of heaven, nor the privileges of a better life, will stir up in us a care of holinesse, let the furies of hell, and the lashes of an enraged Conscience, affright thee, from glutting thyself in sensuality. The day is at hand, and the time postech, wherein an immortal death, and an eternity of dying, attend all the workers of iniquity. 2. Exhort. This also Exhorts, sleepy Consciences, to awaken, and he are what is that pittance, which by their graceless carriage, they haue treasured up to themselves. Or else if thou wilt not hear, fear that censure; He that is unclean, let him be unclean still; a Prophet hath been amongst you. O( say these wretches) if I could see some damned Epicure to come from hell, and tell us of the torments they endure; or some wanton Dalilah, to inform us, that the fire of lust, is quenched with the greater flames of hellfire. O then they would leave their filthiness! Why man, Is not the voice of the living God, as authentical, as of a damned ghost? Nay certainly, if thy ears be sealed against instruction from the Word, and the Oracles of life be to thee as water spilled on a ston; all the devils in hell, cannot work any good in thee. Luk. 16.31. The third thing proposed, Kindes. concerning this acquired uncleanness, is the kindes. 1. Conscience seemingly good, which hath such faire demeanour towards men, that it s often taken for renewed Conscience; such is the Conscience of civil honest men, who are very strict in observance of common Iustice; that one would judge, it were for love of virtue, and conscience of GOD; whereas indeed virtue, in case it outstrip their model, and selfepleasing course, is abominable in their eyes. 2. In hypocrites, who will run themselves out of breath in outward performances, and give Religion such gilded words, and goodly shows, 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 never purged from their uncleanness. 2. erroneous Conscience, that smites for well-doing, or omission of evil; being either in 1. Superstitious persons, who more trouble themselves about anise and Cummin, then the weightier points of the Law, righteousness, and iudgement. Catch at the shadow, and so lose the substance of Religion. Thus our Popish Recusants make conscience of flesh-meates, and numeral prayers, neglecting the Scriptures, and Sabbaths of the Lord. And for subiection to authority, they count it meritorious, to murder the Lords anointed. 2. In novices in the saith; whether such as are yet in the pangs of the new birth, or otherwise weak in judgement. Naaman will needs haue two Mules load of earth, as being more holier then any other, 2 Kin. 5.17. Thus Peter was ignorant, both of our liberty in Christ, from judaism, as also, of the calling of the Gentiles; until God by a vision from heaven, instruct him in both. Thus our Seperatistes will haue a Church free from Imperfections; and many tender hearted Christians, deprive themselves of much peace, and liberty, by imposing on themselves Voluntary Religion. All which errors, arising from tenderness of heart, are the rather to be forborn; yet are not without sin in the person, pollution in the Conscience. 3. The third kind is, benumbed Conscience; which if it stir at all( which is very rare) it is so slenderly, and coldly, that the heart, drowned in deep security, is nothing awakened; it can slugge twenty yeares together, and never call the sinner to reckoning; yea, oft times the whole life of man, unless some memorable hand of God rouse it up; and for matters of lesser moment it dallyes, if I never do worse, I care not: making faire weather, where a lively Conscience would raise storms. Thus david almost for a year reasons with himself; when two Armies meet, some must needs fall, and if it be uriah, wherein is he to be privileged above others: and hath not the Leader, power to place whom he will in the forefront of the battle? This and such like stuff served to stop the mouth of his Conscience, till the Prophet convinces him of his guilt herein, Gen. 42.21. 4. The last kind is, seared Conscience, which by custom in sin, is grown utterly without life; as flesh seared with an hot Iron, becomes dead, and is no longer informed by the soul; so continuance in sin, deprives Conscience of all life in the truth. This is in persons of the basest quality; as 1. Persons wilfully obstinate, and dissolute in sin, having sworn to work wickedness, in despite of God, and man; as Ahab. 2. Apostates, who are wilfully fallen from the truth they formerly professed, or were persuaded of: and being given over to a Reprobate mind, set themselves in direct opposition to the truth, sinning of themselves, to their utter perdition. These are the highest degrees of sin, declaring the persons to be irrecoverably fallen from grace. 1 Tim. 4.2. These degrees of evil Conscience, do show us, Teach. that there are degrees of sin, and diverse sorts of sinners; though truth is but one, yet error is manifold. Of four sorts of ground that receive seed, there is but one brings forth fruit to perfection. for one good Conscience, there are four sorts of evil; itis the common practise of these times, to bless themselves in a conceit of their happiness, for that they are no drunkards, no oppressors, but just and upright dealing men. Whereas there are diversities of sinners. And what if thou be none of the grossest, yet every sin is mortal; and a seemly good Conscience, may as truly evince thee to be in that state of damnation, as a seared may, and though thy torment be less, yet the best of hell is hot enough. Psal. 1.1. The fourth thing proposed, Properties. is the properties of this evil Conscience; which are these, 1. It is quiet, suffering man to slugge in sin without remorse; as in those persons, Iere. 7.10. who presumed of deliverance, though they did lye, and steal, & murder, and other such like abominations. But though the renewed good Conscience is quiet, as well as this evil and benumbed, yet they differ in main and essential things. 1. In the causes. 2. motives. 3. Durance. 1. For the causes. 1. evil is quiet out of ignorance, not discerning what is right, what wrong; and though there be motes, yet the beams of divine light are wanting, to discern them, Ion. 4.11. But good, is quiet out of Innocency; it hath made privy search in the heart, and can find nothing to quarrel about, the covenant of the Lord being observed sincerely, according to desire, and endeavour. Psal. 18.21. 2. evil is quiet out of Impenitency, as being unable to disquiet mans heart; such is the weakness of the one, and hardness of the other; but the good is quiet out of verity, it vpon examination hath found the heart adorned with many excellent graces, and the life beautified with good works: so that unless it should lie against its own knowledge, it cannot do otherwise, Isa. 26.14. 2. They differ in the motives; 1. evil is quiet, and of a desire of rest, it would by any means be at peace with itself, though it buy it dear; and therfore dares not come to the light, willing rather to feel hell ever, then hear of it once. Isa. 30.10. 2. Its quiet, out of a loathness to account, it cannot endure to hear of the Reckoning. Its run it knows not how far into arrearages with God; it dares not cast up its debt-booke, Iudgement is so tedious to hear of, it chooses rather to put heaven to a peradventure, then disquiet the heart by examination. Contrarily, good Conscience hath other motives, such plain demonstrations from the sanctity of the life, such experience of the humility, and sincerity of the heart, with whom it hath had daily, and familiar converse, that it should much abuse its authority in vexing such a true Israelite, and plain hearted Christian. 2. The witness of the spirit of God, uttering a sweet voice, and working in us a strong persuasion, that we are in the state of grace; and from this persuasion, there issues a sweet calm 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. evil is quiet onely till it awake from the sleep of security. If at any time the Word come home to the Conscience, Ahabes conscience bestirres it; or if Gods immediate hand of affliction do but rouse it, then as a band dog, it flies 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 us onely, all its offices respecting God, remain entire, so that at the day of summons it will produce volumes of a large size, to arraign, and indict the sinner. On the contrary, good Conscience is quiet; 1. until the person step aside by some disorder, and then as a sweet friend, it takes him by the hand, and tells him roundly of his miscarriage. 3 Sam. 24.10. 2. Its quiet with us onely while our covenant with God is maintained, or being violated, until 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. evils of smart it matters not a rush, but those of sin, it can no way digest. david finds no rest in his bones, till he got to confession. Psal. 32.35. 2. The second property of an evil 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 midst of his jollity, the heart is sorrowful; yet for that you may remember, it was a property of the renewed good Conscience, it will be worth our labour to difference them: differ they do. 1. In the grounds. 2. Manner. 3. Issue. 1. For the grounds; evil stirs in man, for that he is out of the covenant, an enemy to God, and an heir of wrath. Caines disquiet was, that God was bent against him, his state damnable, and his sin irremissible. Gen. 4.13.14. But good Conscience stirs, for that it hath failed in keeping the covenant; for that so holy a Law hath been violated, and so kind a father offended, as for the state of grace, it never questions that, unless it be in some spiritual swoon, which lasts not long, but the Comforter returns. 2. evil stirs at sin, not as sin, not as a violation of a divine law, but as a means 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 stirs more at sin, then an hundred plagues. When Dauids Conscience stirred, his complaint was, take away the sin 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 himself; Alas, what haue these sheep done; I and my fathers house haue sinned. 2 Sam. 24.10.17. 2. For the manner. 1. evil Conscience stirs uncertainly, by fits and starts, now and then, when it cannot choose, after it hath surfeited of laziness many a faire day; the heart being leavened with impiety, soon smoothers any good motions distilled thereinto. Thus it fared with Saul, 1 Sam. 16.23. But good, being ever wakeful: a good sentinel stirs at every disorder, no sooner can a wicked lust peer out the head, but itis called to Conscience Court, and there censured. 2. evil stirs always in the extremes, either so coldly, that it makes not the sinner blushy, or else being suddenly awaked, it rages so furiously, that there is no living by it; making the wounded heart, to run up and down, like a strike dear, with the deadly arrow hanging in his side. Gen. 4.15. But good shuns both those extremes, it gently, and mildly, yet imperiously, and effectually admonishes the disordered heart; neither needs much ado, the heart being tractable to good, attends its voice, Isa. 30.21. 3. They differ in the issue of this contention; 1. evil stirring, drives the sinner from God; the sound of its voice being onely damnation, and the torments of hell, apprehending God as a terrible God, itis impossible, that the soul beholding God out of Christ, should ever swim out of the gulf of despair. Thus Saul runs to a Witch at Endor, 2 Sam. 28.8. But good Conscience so stirs, as that it drives the sinner from himself, but ever to God; it dares not deny the Word of consolation, that speaks to us as to sons; its quarrel being against sin, and not the person; it leads him to the fountain of mercy, by contrition of heart. Peter goes out and weeps bitterly for his offence. Luk. 22.62. 2. evil so stirs, that it arms the sinner against himself, or others; if Saul be vexed with the evil spirit, he will not spare his jonathan, if he speak but a cross word. 1 Sam. 20.33. And others malcontent, haue been the executioners of wife and children. And Iudas, stung with guilt of Conscience, in a desperate mood, throws himself down headlong, and so burst asunder, Act. 1.18. But good Conscience so stirs, as that it reproves sin, which is as an evil disease in our bones; and by assurance, doth so revive the drooping spirits, that all the powers of nature fare the better; its health to the navel, marrow to the bones. Pro. 17.22. The third property of this evil Conscience is, Its mutable, off and on; sometimes it will carry a face of sincerity; by and by as dissolute, as shane of men, and fear of laws, 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 facility herein; yet when it comes into the worlds sinful mates, it will swill, and swear, and revile amongst the thickest. True it is, natural Conscience can both discern, and dislike some grosser crimes, until it be hardly set in temptation, and then, when suggestion will haue no nay, it is shamefully foiled. Pilate a while sticks to Christs innocency, out of Conscience of equity; yet their instance( good Rulers must yield something to evil manners, for fear of mutiny) was a great stumbling block, especially, the fear least a complaint should be carried to Caesar, joh. 19.12. and his office endangered. A perilous matter, when( silly man) thy office and native soil, are forfeited hereby, and thou driven to dispend the remainder of thy bitter houres in exile. 4. evil Conscience is partial; there is some fat sin or other, it is pleased to spare, the sweet whereof, it puts under the tongue. Some will reform their sins of pleasure, others of profit; some their great sins, which the world cries shane of; others their lesser crimes, being not strongly tempted thereto. But where is he that will thoroughly purge his Conscience from dead works? until John 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 sin,( and who will stand still to haue his eyes put out) John must to prison. Such a fondling is his darling lust, that the Word must not blow vpon it; when yet if John will hoouer aloof, and contain himself in foreign application, he is the onely Preacher; and to gratify his pains, many things shall be reformed. Mark. 16.20. 5. evil Conscience, is lazy and blockish, nothing will sink into it; it hath been weeted with the sweet influence of heaven: all the good creatures of God, haue been seruants to its comfort; yea, it hath had the good word of God, with the offer of salvation, proposed to its choice. Besides, God as a just judge, hath followed it with his scourge, to see if by any means, he could make sin abominable; and yet itis never the better, nothing will work vpon it. Is it not a wonder, that many Congregations, after so much sweat, and pains of their Pastor, are yet so ignorant, and stupid, in matter of godliness? Sure, they are possessed with the dumb and deaf spirit of obstinacy, & their hearts shut up in unbelief, or else something, at least, conformity to outward Religion, would be wrought in them. Isa. 26.10. 6. evil Conscience is declining, growing daily worse and worse; that light it hath by nature, or education, is extinct by neglect. custom in sin hath raised such a mist, or damp in the conscience, that the very light in mans mind is become darkness, and sin goes unseen, uncontrolled, until the full measure of impiety be fulfilled; No man suddenly grows most wicked: This Cockatrice is not hatched in an instant. Conscience in the vilest varlet, at the first hath some sparks of honesty in it, which being drowned in deep security, and overwhelmed with a whole Rout of unruly lusts, man in time comes to that degree of impiety, that he sinneth sinningly, earnestly, and with both hands, having forgotten to be wise and understanding, 2 Tim. 3.13. These Properties of evil Conscience, are useful: 1. To inform us, how necessary it is that the Lords Ministers should so handle the word of truth, that every man may receive his own portion; distributing mercy to whom mercy, judgement to who judgement belongeth. One man is not more like another, then good & evil Conscience, both quiet, both stirring; so that unless the wholesome Word be so divided, that every man may see his heart Anatomised, his sin desciphered by evident Characters, & marks of good and evil, man can never be brought to a sight, and sense of his misery, which is the first step to true happiness: if otherwise the Word be handled, in a general and confused manner, the vilest offenders partake of the childrens bread, and are carried in a fools Paradise. jeremy must separate the precious from the vile, or else he behaues not himself, as the Lords voice. Iere. 15.19. 2. This also informs in a Reason, why after the husbandry of the Lord, and the pains of his seruants, so little good is wrought, so slender Reformation, but rather the grace of God is abused to wantonness, and liberty in sin. Alas, how can it otherwise be, sith mens Consciences are so lazy, mutable, and partial, so that the Word, how ever otherwise powerful, is as water spilled vpon a ston; the Prophets eloquence, and power is commended, and he like one that can play well on an Instrument, and Christes doctrine so powerful, and as sweet as any Pipe, yet could not move that untoward generation to dance after him. The sluggard is more wise in his own eyes, then seven men that can render a reason; every one is affencted with his own measure of Religion, that though they haue been hewn by the Lords builders, or should be brayed in a Mortar, yet will they not leave their folly. Luk. 14.18. The last thing premised, is the Rules of recovery; the discovery of the disease, without prescribing any Cure, doth but aggravate the souls sickness; seeing then that the Cure is possible, I will no longer hold you in expectance of the remedy. observe these Rules. 1. Labour to be in Christ, by whose virtue it is onely, that the Conscience is purged from evil. The poison of sin, is of such a mortal, and deadly nature, that nothing in heaven or earth, is so medicinal as to cure it, saving the blood of the Immaculate lamb of God. Thou mayest make a covenant with hell, and death, and daub up the breaches of thy soul with the untempered mortar of selfe-flattery; yet Conscience is so far from healing, that the wounds are far deeper; security being added to impiety. Also thou mayest with Saul, get some skilful musician to drive away thy dumps; or with Cain build Cities; thinking by multiplicity of affairs, to stop its clamours, or( which is the basest refuge, yet not to base for some I haue known) else betake thyself to the Alebench, and so choke Conscience with an heap of grosser impieties: yet when thou hast all done, either betake thyself to the fountain of mercy, in the merit of the Lord Iesus, or all thy Refuges are but as figge-leaues. Heb. 9.24. 2. seek after Knowledge as after hide treasure; acquaintance with Gods word, resolves doubtful cases, about which oft times tender consciences are disquieted. Knowledge discovers a world of disorder, which otherwise lies hide in the heart of man. That proverb is here verified, Who more bold then blind Byard: no mans heart so full of atheism, obstinacy, & irreligion as theirs, who are yet vncatechized in the A. B. C. of Christian faith. The soul we say, is the eye of the body, and the Conscience, the eye of the soul, and knowledge the eye of Conscience, so that where it is wanting, the whole man lives in blindness, unwitting at what he stumbles; and if blind Conscience, led 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 sovereign Medicine to an impure heart. Faith hath a double efficacy in the cleansing of our nature. 1. By bringing to us the fine linen of Christs righteousness, to cover our deformities, both of nature, and practise. 2. By placing the fear of God in mans heart, whereby evil motions are chased away, and holy desires nourished in us; for who is it that can see such love in Christ, as is manifested in the work of our Redemption, but also discerns both unworthiness in himself of such mercies, as also a chain of duties, which this load-stone of love draws after it, Act. 15.4. Faith also is of an attractive nature, and mixing itself with the promise, sucks out of the living 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 conversant in the faithful Word; for authority, and divine excellency, all Scripture is equal, being of divine inspiration. But to us in respect of use, some places more specially suite with some mens causes, meeting most roundly with their bosom sins, or pressing with greater vehemency, some duty they are most backward in; this is called the wholesome word, the sincere milk of the Word. In the meditation, and application of this, who ever is conversant, shall find his nature changed, and the disease of sin healed. Most men delight in foreign application, and are tickled when they hear others sin roundly dealt withall, and they mean while soothed; but when the word comes home to their own Consciences, their sin( like the disease called Noli me tangere) may not be touched, then they fling, and spurne at the reproof, as proceeding from personal spleen, or indiscreet heat, or brainsick humour, and so hinder the purging of their Consciences, whereto the Word hath wonderful efficacy. job. 22.21.22. joh. 17.17. 5. Nourish the motions of the spirit of grace in thee, which led the ring in the renovation of mans heart; for God doth not convert 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 will: the which stirrings of grace, received into carnal hearts, as firebrands in the snow, are suddenly extinct. Christ knocks at our hearts, offering Communion with us, but if we suffer his locks to be wet with the due of the morning, and yield could entertainment to the tendry of his grace, he in vnkindnesse departs, leaving us in a spiritual desertion. Cant. 5 2. 6. Importune the Lord by prayer, that he would be pleased to grant thee this spiritual washing: the purity of the soul is a spiritual 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 baptism, can cleanse the Conscience; nor the Elements of bread and wine, save the soul, but the spiritual use of these; the eye of faith piercing into that, that is within the veil: such a legion of lusts, as are chained up in the heart of man, cannot be expelled, but prayer and fasting, nor will the strong man, yield up his hold, until 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 heaven. Experience will witness this truth, no man ever subdued his heart, nor quelled temptation, but it cost him many a deep sigh, and bitter throw in confession, and deprecation, 2 Cor. 12.8.9. These are the special helps, yet add hereto a diligent watch, frequent examination, and Christian conference, great helps to a good Conscience, if done hearty, and constantly. For use. 1. learn how profitable holy duties are; Teach. they not onely testify our obedience to God, the Commander, but add more and more to the habit of holinesse. Here you see faith, and prayer, and acquaintance with the Scriptures, as special helps to the recovery of our souls; so that though there were no reward to come,( which yet is the sum of our hopes) yet such is the riches of Gods grace, purchased by a Christian carriage of worships, that all our pains do not countervail the least part of our Reward; sith every act of worship sets an edge vpon our zeal; the more thy faith is exercised, the stronger it is; the more thou art exercised in the duty of prayer, the more powerful is the spirit of prayer in thee. There is no increase to that of grace: the usurer gains 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 turn spiritual purchaser! Luk. 8.15. 2. Teach. This Teaches us to beware of spiritual security, in the neglect of Consciences purity. There is a physician skilful, and experienced, and our cure possible, and tendered us without money, or price. O then having wisedoms price in our hand, why should we now draw back from the purchase of true felicity. When Naaman heard, there was a Prophet in Israel, could cure his leprosy, no man needs to bid him high thither: he spares neither pains, nor cost: so willing are we of the remedy, where the heart is sensible of the malady; and is not sin more infectious then any leprosy? yet what security possesses our harts, occasioned by the ignorance of our spiritual nakedness? Consider we these Meditations. 1. As things most excellent, when they putrifie become most abominable, so it fares with our Conscience, it by creation is the purest power in our natures, but where impiety sways in it, it grows the nurse of 'vice, and stepdame to virtue, working no more, nor no greater impieties, then a devilish suggestion, and a dissolute heart can invent. Salt a most savoury thing; yet having lost its saltness, of all things most unprofitable; so our Consciences may do us the greatest good turn, but being abused, nothing can do us half the mischief it will. 2. In a defiled Conscience, Gods Image is wholly lost, even those remnants left in the mind, are wholly extinct. When wine is poured out of a Cup, the sides are yet moist, yet when it is rinsed and wiped, there remaines not the least taste; even so, that glimmering of divine light left in the natural man, is so defaced by obstinacy in sin, that not the least spark thereof remaines. 3. An evil Conscience makes all things else evil to us, poisoning all wee meddle with; it sucks poison where an honest heart would gather honey: this makes our zeal rashness, profession hypocrisy, the Word of grace, a savour of death, and Christ a rock of offence; as dead flies putrefying, cause the Apothecaries ointment to stink, or as a few drops of vinegar, sour a whole boule of beer; even so infectious is an evil conscience. Tit. 1.15. 4. An evil Conscience works all the mischief it can at home; drunkenness makes others smart, as wife and children; reuenge spills the blood of another, and covetousness hurts others to enrich itself, but an evil conscience is most pernicious at home, it araignes, condemns, & executes, not others, but itself, Viperlike eating out the bowels of its own damme. Lastly, if all this ado be requisite to recover Conscience, Teach. right happy are they that are already purged from such a filthy plague: Let others deride thy godly endeavours, and count thy precise life singularity, no matter: losers may haue their words, yet thou hast tasted of the sweetness of a holy life, partakest of the divine nature, and art delivered from the nethermost holl: all their corn, and Wine, & oil, are nothing to the benefit of conscience; for, 1. It is a light shining in the darkness of natural corruption, dispelling the mists of ignorance, and planting Gods fear in the heart. And what is more cheerful then the light? nothing in the whole course of nature, Pro. 20.27. 2. It is the souls physician, telling us the maladies of sin, we are most subject to, and prescribing sovereign Receipts, in case the heart be fallen into a spiritual swoon, or lethargy; Its ready 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. Its a shield, and buckler against the Canon shot of slander, and foul words; covering our head, that none of those evil occurrents that befall the gospel, can daunt, or drive us from the field of the Church, and conflict of temptation. Pro. 18.14. CHAPTER V. 1. The object about which Conscience is exercised, being twofold, 1. God, 2. Man. 2. A good Conscience hath a special care of Gods worship: the equity whereof plainly shewed. 3. A full description of this worship of God by the nature, distinct kindes, and special properties of it; and wherein it properly consisteth. 4. The second object of Conscience, viz. Man, wherein the doctrine concerning Scandals of all kinds, with necessary directions for the avoiding of them, is largely handled. thus far we haue handled the common place of Conscience; it remaines wee come to the object of Conscience, the matter about which it is exercised; which is two-fold. 1. Respecting God his Worship; 2. Man in the several offices of equity and justice. For where he speaks of Conscience in offensive towards 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 unquiet to God, or other men, but ourselves, for neglect of duty to them. This being the meaning; from the first object, Worship of God: observe, A good Conscience hath a special care of Gods Worship. Ios. 24.15. Ioshua in his farewell Sermon to the people, shows them both the evil and good way, with the fruits of Obedience, and Rebellion; and because they shall not think he speaks these things out of form, and by speculation onely, his practise shall comment vpon his doctrine, though all men revolt from God, yet I and my house will serve the Lord. And Christ himself in Mat. 4.10. having large and faire pro●●ers made, if he will but put off his hat, and make the devill a leg; answers with that place, Deut. 6 13. Thou shalt worship the Lord thy God, and him onely shalt thou fear. 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 until then. Act. 23.1. There is divine equity for the clearing hereof. 1 It is a part of Conscience bond, yea that absolute, and direct hinder of conscience we spake of, the word of God, he that of his bounty hath given us all things to use, and dispose, hath yet reserved the homage of his creatures, as a Rent-char●ge every day, and hour to be paid, his authority binding always, and his mercies renewed every morning: this is that kiss of fealty, and subiection required vpon pain of hot displeasure: Psal. 2.12. At other slips, His holinesse may wink, but this Royalty of worship, he 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 himself Alpha, and Omega, as being the first mover, vpon whom all secondary causes do depend, and also the main end, and principal scope of all his works: who builds an house, or plants an Orchard, but he intendes use, his own profit, or delight? so the Lord having built so excellent a fabric as man, will haue his own glory promoted by him, Rom. 11. ult. 3 A good Conscience knows none so worthy, none at all worthy of divine honor, but him alone, as being sovereign Lord of heaven and earth, the onely true and eternal God, whose excellency though it much dazzle the eye of mortal reason to behold, be it but his back parts a glimpse of his surpassing worthiness, yet it hath so ravished the heart of the beleiuer, that he hath for ever devoted himself to be the lords, and sworn to keep his righteous judgements: Iere. 10.10.12. 2 all-sufficient, and able sufficiently to reward his worshippers: for Angels, Conscience hath learned they are sometimes by divine commission our seruants, and at the best but our fellow-servants; and therefore unworthy this honour; and but finite, and therefore unable to reward us for our service; onely the Lord having the keys of life, and death, heaven and earth, is fully furnished to crown us in well-doing, Heb. 11.6. Now in that Worship is a cause of that moment, as being the principal aim of our whole life, let us a little explain 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. principal. 2. Subordinate. The one the soul, the other the body of Worship: first of the principal. 1. principal, is that Inward disposition of the soul, in yielding immediate obedience to God, consisting in Repentance, faith, love, patience, and other graces of the spirit: the which I call principal, for that it is both 1. necessary, and 2. complete, which the other is not. 1. Necessary, in that it stands not with the Iustice of God, to receive a sinner to grace, unless he fulfil that condition, which serves the immediate application of Christ. 2. complete, as being of itself available to salvation, in case of privation, which the other never is, without it. Faith and Repentance, with an habitual obedience, will suffice such as by exile, imprisonment, or sickness are detained from the outward exercises of Religion; as david 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 soul informing it, so is outward without inward worship. Rom. 2.29. And as It is not complete without the other, so not necessary, but may be dispensed with, and the omission of it is no sin to the Conscience, in these cases: 1. In case of privation, where they cannot be had, either by reason of public persecution, private banishment, or Gods immediate hand of sickness. In the wilderness, Circumcision was omitted, yet without sin, by reason of their sore travell. josh. 5.3.7. 2. In case a duty of superior reason meet with it, which sways the lesser, 〈◇〉 binds to the greater. Suppose the samaritan was going to the Synagogue, or Sacrifice, and by the way finds a wounded man, and undertakes his cure, omitting the present opportunity of worship, and that without sin. Mat. 12.7. 3. In case some main and inevitable necessity occur, enforcing the miscarriage of the duty, is a greater sin to the Conscience, then the omission of it can be. lieu. 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 sons sin, and sudden death, utterly disfitted him to a service of that nature. 2. He should not haue been 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 service, Deut. 26.14. 2. Sacrifices offered in mourning were abomination. Hos. 9.4. Yea, accursed by the LORD, Deut. 28.47. The which apology seemed good in the eyes of Moses, as appears in the 20. verse. 4. In case the general command admit of a particular limitation: from the equity of the whole Law of God, every law of outward Worship, hath in it a secret implication, the use whereof is no violence to the Law, but a genuine Interpretation. This our saviour intimated to the pharisees, Mat. 12.5. so strict in the Letter, when he told them, the Priests break the Law, and are blameless: the Implication of the strict rest being this, unless thy labour may more set forth my worship. Rest being no part of worship, but a necessary dependence of it. 5. In the state of glory, when death shall be swallowed up of immortality, and Religions end attained, to wit, Gods glory in mans glorification. We shall not need these helps of human frailty, Scriptures, Sermons, and Sacraments. Christ himself after the end, shall resign the kingdom into the Fathers hand, to wit, that administration thereof he now uses. 1 Cor. 15.24. Concerning the properties of Worship; they are, Prop. 1. Its divine; it stands not with Gods purity, and perfection, to accept any thing he hath not required, for then his creature should give him something; our zeal must be kindled by a coal from his Altar, or it is but wildfire; all will-worships, all human inventions he rejects. Isa. 1.12. Mat. 15.9. 2. Worship is free, and cheerful; obedience proffered, is no better then Rebellion with him; He is the best object, the chiefest good, and worthy the quintessence of a Christians endeavour. Such as serve him for custom, or Law, serve not him, but their own bellies. cheerfulness is a condition of true zeal. Psal. 110.3. 3. total; all the faculties of the soul, and members of the body, must be united herein. total it is, 1. In respect of the subject; the whole man must bow to the Lord; a corner of the heart will not content him. As the crown and the bed, admit of no corrival, so the spirit of grace, will haue all, or leave all Deut. 6.5. 2. In respect of the object; the whole will of God must be observed: there is no mincing, nor haluing with God; almost a Christian, is no Christian; the whole being of equal, 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 never be reconciled again; 1 Pet. 2.5. all his services are nullities, unless presented in, & through Christ; the incense of whose righteousness adorns, and wins acceptance to our endeavours, from us defective Dan. 9.17. Reu. 8. This first serves 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 gilded with the glorious titles of holy, and orthodoxal; but sure I am, their hearts are unsound, and rotten; as, 1. The papists, who notwithstanding their faire flourishes, destroy no less 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 utterly disannul, making it a member of the first, and so retaining the words, they destroy the sense, and interpretation of it. And that they may retain a number often words,( so loathe are heretics to haue their Asses ears seen) they divide the Last; the which our Apostle citing, Rom. 7.7. calls the commandement, not Commandements; who knew better the Analysis of the Law, then any of the Popes janissaries, Iesuites I should say. And besides, let them show us where the object merely,( and not the form and end rather) doth distinguish any of the Commandements. To defend this, they set their invention vpon the tenters( and blame them not, sith all their Idolatrous forms of worship, are destroyed by the genuine Interpretation of this Law.) Therefore they affirm, that Idolatry is forbidden in the first Commandement, and may not without tautology be iterated in the second, in so brief an abstract of Gods revealed will: and this evasion goes for currant amongst them, and yet their sophistry is too short an ace, as may appear hereby. Worship true or false, is twofold; 1. Terminatiue; when the thoughts are limited to the object, as conceiving a divine 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 covetousness is called Idolatry; the thoughts resting vpon it, without recourse to GOD, Col. 3.5. 2. relative; when the thoughts are carried by the mediation of the object, to some more excellent nature, represented thereby; as the chair of estate is bowed to, with reference to the Prince; and this bowing is a relative homage to the King. Thus to worship God, by a Representation, is Idolatry, against the second Commandement; and they haue little divinity, 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 observe the festivals of the Saints, then the holy Sabbath of the Lord, making it as Bacchus Orgies, rather then the Lords solemnity, with piping, and dancing, with Ales, and May-games, as if the Lord had appropriate a day to fleshly liberty. 2 Pet. 2.19. Lastly, the first Commandement is not a little defaced by their doctrine, as Ignorance is the Mother of devotion; away then with knowledge, as idle speculation. again a general saith without particular application, is sufficient; so then there is no use of affiance, the form of saving faith. Besides, the work done( let the heart be intent or no) is available, not onely to save, but merit at Gods hand: subverting that spiritual worship, the first Commandement specially intends. I forbear to take into the excrements of their jewish, and Paganish Ceremonies, foully deforming the third Commandement, or yet their doctrine of equivocation, or lastly, to mention how the offices of the Mediator are destroyed, and Saints( at best) sharing in the work of Redemption. The garland of these controversies is already won, with confusion to their faces, and glory to the Reformed Churches. 2. This also informs, Infor. that many of our common Protestants do want good Consciences, who though they carry a faire outside, and seem the sufficientest men of their town. yet their lives do proclaim to their faces they haue evil Consciences; for 1. go with them to the holy Assemblies of the Saints, & there their hearts are estranged from God, either they are sleeping, or talking, or reading privately, or else plodding about their earthly revenues; thus defiling Gods worship. 2. Follow them home, and you shall find all their conference about the weather, or prices of corn and cattle; no repetition, no meditation, or if ought of the Sermon they retain, tis some history, some earthly resemblance, or lastly, some foreign application, which some others they stomach are guilty of: and further, 3. observe them in their Families, no praying, nor praising God for the creatures; or if any, some child must do it, or if the master doth it, tis Eiaculatory onely: whereas every solemn act requires a solemn preparation; these dartings of the heart may stand good in case we drink onely our mornings draft, or the like, but a set & solemn meal is to haue a set and solemn prayer, and praise, Dan. 5.4. Besides, for Repetition, 2 Tim. 1.3. catechism, and Family prayer, they esteem preciseness; as Elephants, their knees haue no joints, to bow in adoration of their Creator: their houses are not Churches, their children and seruants unreformed. Thus they content themselves with the bare name of christianity, as if many a Ship hath not been styled safeguard, or Good speed, which yet hath fallen into the hands of pirates. Rom. 2. last. This is of use to exhort us unto certain duties; 1. To try ourselves, Exhort. how it fares with us concerning this goodness of our Consciences. We haue here a glass wherein we may view our hearts, we haue too long abused our peace, in trying ourselves by the false glasses of custom, example, or others measure, let us now lay a better foundation from the grounds of that truth, which is according to godliness. This Rule we may bind vpon, being dictated by the spirit of truth, who frameth, & reneweth mans heart, and therefore knows 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 sensuality, do but bar us of our Communion with God. Religion being a divine Art, hath a higher foundation then human wisdom: therefore will it with admiration beleeue, where it cannot attain. 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 resolved, that his meaning was spiritual. joh. 6.60.63. 1 Cor. 3.18. 2. Against natural inclination, and the bent of affections, though the command cross our natural appetites, no matter, a good conscience will prefer Christ to all things how dear soever. Abraham must offer his son, onely son, religious son, son of promise, and that vpon mature deliberation, wherein carnal wisdom might haue its freakes: in which trial Conscience taught him to obey against both Reason, affection, hope, I and general command, all which faith subdued. Gen. 22.12. 3. Against gain, be the Lords injunctions never so chargeable, were it to give all unto the poor, or sell its possessions for the relief 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 injured might be dead, or ignorant of his proffer, he will disburse half his goods unto the poor; a rare example of a mortified heart. 4. Against the stream of the times, & persuasions of friends, it chooses 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 signs and wonders, Isay. 8.18. Worthy is that of Nicodemus( once bashful now full of courage) his fellow-councellers were bent against Christ, he tooth and nail for him, so that in a fume the council was dissolved, joh. 7.50. while he might retain their love, he chooses it rather, but when they side against his saviour, farewell old mates. 5. Against life itself; Religion hath taught, that he which gave us life, yet made us not Lords of it, but tenants at will, ready every day to surrender to the donor; neither the fiery furnace, nor the lions den, can abate one jot of its zeal: it hath learned self-denial so far, as to hate( that is, forbear to love, as in that, Esau haue I hated) its own life, in the maintenance of Christes cause; such as fane-like turn with every wind, fearing earthly more then hellish flames, want both good nature, and grace, neither good egg nor bide, Dan. 6.6.10. 2. Exhort. This also exhorts to approve our sincerity to God, by the holy and pure carriage of his worship, which gives better evidence of our uprightness, then the huge heaps of outward performances: get thy heart fired with the zeal of worships; Moses in his own cause the meekest man alive, but in the Lords, O how furious; when he sees the calf, down go the Tables, as too good for such a people: then levi must know neither brother, nor kindred; nay, he stays not there, but beats their sin to powder, and makes them drink the fruit of their iniquity. Ex. 32.19. Alas, itis far otherwise with us, our seruants, or sons, may swill, swear, or profane the Lords day, and either we wink at them, or with Eli say, Nay my sons, it is not well done. Let thy zeal in GODS worship be thus guided. 1. With Iudgement. It beseems rather the Apish samaritans to worship they know not what, then Gods jesurun. Reason is Mans, and Religion a Christians Rule. whatsoever is done roving, and at adventure, without particular warrant, how seemly soever it be, is not without sin to the Conscience. david purposes to build the Lord an house without particular warrant; his affection of Gods glory is commended, 2 Sam. 7.3. but his means disallowed, as not done in Iudgement, his bloody hands might blemish so holy an house. 2. In sincerity, which weighs deep in the Lords balance; some there are, who haue Iacobs voice, but Esaues hands, pretending holinesse, intending self-pleasing, whose coloured shows may a while dazzle the eyes of some, but the day of the Lords trial will consume all such dross and 〈◇〉, as comes not from an honest heart. Eph. 6. last. 3. In faith, without which the grace of our services 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 acts are needful: 1. Faith of persuasion, that this worship is commanded by God; for to worship with an erroneous Conscience is sin, Rom. 14.23. 2. Faith of affiance, apprehending the perfection of Christ, to adorn our imperfection. Our Fathers blessing will not be had ●ll we haue on us our brothers Robes, sith faith saves us passively, onely in respect of the excellent object it hath. Heb. 11.6. 4. In humility; the same eye that beholds Gods surpassing excellency, discovers also our own unworthiness of the chiefest good. Whence arises a holy deiectednesse of heart; when we come to worship, we deal with a God of pure eyes, and in an heavenly employment, men and Angels spectators, and immortality of weal or woe depends vpon it, which should teach us with fear and trembling to work forth our salvation. Phil. 2. The last use, is of Consolation to the godly, who are brought to sufferings for their sincerity of worship. Our life is military and subject both to evil mens censures, and disgraces, wherein the witness of our Innocency is a sufficient stay to our distempers. Was not the Lord of glory charged with the foulest imputations, a winebibber, a samaritan, a demoniake; and shall wee the withered three expect to hear any better; if thou faintest in time of adversity, 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 precedent Chap. viz. The proper office of Conscience, as Man is its object: which is to walk ineffensiuely towards Man in the several duties of iustice and equity. 2. How Conscience teacheth us to demean ourselves without offence in things indifferent. 3. Of scandal; both what properly it is, and the several kindes thereof, with the special Remedies against it. further, the last thing whereof Conscience is so observant, is duty 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 own, but others edification also: Hence observe, A good Conscience walks inoffensively towards men. 1 Sam. 12.3.4. When Saul was to be surrogate into Samuels office, he stands forth, challenging all men to witness wherein he had wronged any man, which he doth to clear his Innocency, to lay the blame of his rejection, and their new choice vpon themselves; and lastly, to propose an example of equity and justice, for Sauls Imitation. Num. 15.16. Moses justifies his integrity towards Corah, and his conspirators, having done no violence to them in person, or goods. 1 Thes. 2.10 Paul calls God and Man to witness, how holily, justly, and unblamably he had walked towards them that beleeue. Grounds hereof be these. 1. Its a branch of that bond of Conscience which is indispensible, to wit, Gods word. Conscience indeed is a great Commander in man, yet is it but deputy under another, doing all things in subiection to God, who hath tied us to this inoffensive walking, that we scandalise neither jew, gentle, nor the Church of GOD. 1. Cor. 10.32. 2. In things indifferent, we are bound to seek the good of others, and not our own pleasure; which caused Paul to become all things to all men, that by all means he might win some to God. Nature teaches, we are not born to ourselves: our country, and friends haue interest into our endeavours. Religion goes further, including the whole Church, yea Aliens from the covenant of God. Now here is our advantage( as Saul seeking Asses found a kingdom): so we by seeking others, do purchase our own happiness, 1 Cor. 10.24. 3. The soul of man is precious, and the price of Redemption of infinite value, both which an vnchristian carriage destroys. A pitiful thing when they( poor souls) haue sought Christ with many a sigh, and bitter pang, and now through Gods good hand, are gotten to some good forwardness in Religion, and are now in whole or in part driven off from the practise, or life of godliness. Rom. 14.15.20. 4. We must all of us account to God for ourselves, the sessions of heaven and earth are at hand; the judge stands at the door; where it will specially be demanded what good, or evil we haue done to the Church, how our endeavours haue been improved for others furtherance in the faith, so that knowing the terror of the Lord, it concerns us to beware, least we prove barren of a blameless conversation. Rom. 14.12. Now sith the doctrine of scandal is so useful, especially in these atheistical times, wherein most men cry, every man for himself, and God for us all; making themselves their God, and God their page., to attend on every call: let us acquaint ourselves with the nature thereof. scandal is twofold, 1. active; 1. divis. when by our indiscreet walking others are occasioned to fall. 2. passive; when we through error, or wilfulness stumble at others good things. These two sometimes concur, as in Num. 25.2. Balaam scandalised Israel actively, by suborning women to be sent amongst them; and Israel was passively scandalised, in that by yielding unto the temptation, they fell into corporal and spiritual Adultery. Sometimes active scandal 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 uncapable of any sinful impression. Sometimes passive goes alone, as 1 Cor. 1.23. when the cross of Christ was a rock of offence, and stumbling block both to jew and gentle, yet onely by occasion of their own inherent corruption. active scandal is that our Apostle was so careful to avoyde, and whereof we are to treat; scandal 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 scandal. 1. Seing action being a motion from the Agent to the object, is always good. 2. scandal may be in apparel, wanton, or dogged looks, so that miscarriage is the fittest term. 2. It must be outward, obiective 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 scandalised, calls 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. Its an occasion of falling; every thing that crosses anothers will, so it be within the rules of Christian moderation, is not a scandal; wherein always there is matter of enticement to evil, or discouragement to good. scandal is either in things 1. morally good; 2. morally evil; 3. Matter. 3. Indifferent, neither good nor evil. 1. For things morally good. 1. In things morally good, offence may be given when the manner is miscarried to the prejudice of others, as when there is not respect had to 1. Time, 2. Place, 3. Persons. 1. Time; Some things are seasonable, and useful in their due observance, which otherwise may prove offensive, used out of date. It was not unlawful to build an Altar for sacrifice in the place of Habitation, which was a holy practise in the dayes of Abraham, and job; 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 else. josh. 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 useful in the times of Ceremony, but being antiquated by Christ, became a stumbling block to the Churches of the Gentiles, in time of the gospel. 2. Place; when things good are abused by celebration, in a place not beseeming the same. Mat. 6.2. The pharisees praying private prayer in public place, are blamed by our saviour, as offending, 1. In giuing testimony of hypocrisy, in that no man beholding them, can make any other construction of their fact. 2. In violation of that Rule, every duty is to haue circumstances agreeable thereto. Preaching, and Sacraments being public acts, are to be celebrated publicly, and personal prayer being a private act, is to be carried privately, both for place and voice. Mat. 6.6. 3. Person; when any arrogate to themselves what appertains to others offices, meddling with holy things, without commission from God. Thus Saul 1 Sam. 13.13. being in a straight, will needs thrust himself into the Priestes office, but was therefore thrust out of his own office by GOD. So Uzziah attempting to Sacrifice, was resisted by the Priestes, and after smitten with leprosy by Gods immediate hand, 2 Chron. 26.16. Notwithstanding which, we see many Thrust into the ministry, wanting both Art and heart, to teach the people of God. Heb. 5.4. Now concerning offence in things morally evil, which is the grossest scandal of all others, sith besides the damage of our brother, we do things grossly evil in the sight of God, both matter and manner being miscarriages against the Law. The which is committed diversly. 1. By council and evil suggestion, when any out of a pretence of good, intends indeed the foil of others, to which purpose virtue is sullied with titles of 'vice, and the foulest crimes go masked with the vail of virtue, whereby they easily beguile unstable minds. Thus Satan Gen. 3.5. pretends an enlargement of divine qualities by eating of the forbidden fruit, but intends nothing but what was caused by experimental smart: so Math. 23.16. The pharisees compass Sea and Land, to make one a Proselyte, who yet in event becomes much more the child 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 prevail, in stead of salving their malcontent, they increase their misery, adding heresy to impiety. 2 Tim. 3.5. 2. By countenancing others in sin, 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 mischief, yet( O times, O manners) such is the impiety of this age, let Satan find a villain to execute any Tragedy, & the world will soon afford him a Patron, Rom. 1. last. There is not a varlet in a country so vile for life, or so base for condition, but he may soon procure both Letters, and Liueryes of great men: Iere. 5. last. The chief Priests bearing Rule in the causes, and Consciences of the people, had suborned their abettors, ambitious Prophets, who applaud their greatness for preferment, teaching the people to dote on the titles of Moses chair, 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 drug therein. 3. In provoking and stirring up that corruption that is in man by nature. 1. Sometimes to anger, by passionate words. 2. Sometimes to lust, by songs of Ribaldry, plays, amorous toys, and tokens, want on gestures, immodest and mixed dancings, night wooings, and wanton fashions, wherein Englands vanity outstrips the world besides. Ist not strange to see Matrons bearing a show of gravity, attire themselves so garrishly, that they seem rather courtesans then Mothers in Israel? What else mean these naked breasts, and arms? Doth not the Iuy-bush show 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. again, Sometimes to covetousness, & oppression, by drunken, or worldly Retainers. Thus Gentlemen enhance their Rents & Fines, improve their Lands, making their poor Tenants get bread out of stones, Am. 4.12. Come say those bell●es( foggy kirkmen) bring in, that wee may eat & drink, let the slave smart for it, no reason but thou shouldst maintain thy house and Retinue like other men. 4. Sometimes others are provoked to drunkenness, with Red-herrings, Salt diet, 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 duty, in forbearing to hinder sin in others, when we may and ought, it being a Ruled case, That he that may hinder a mischief, and doth not, is himself guilty of it. Thus 1. Parents by omission of their duty, do scandalise their Children, as, by neglect of Instruction of them in the Principles of Religion, by suffering them to live out of Trades and Callings, fit objects for the Tempter to work on, by not providing seasonably fit helps for them, by excessive severity, or overmuch cockering, occasioning them to shake off their authority, Col. 3.21. 2. Thus Ministers by omitting the dispensation of the Word, with instance, and power, nuzzle their people in ignorance, leave them to the prey of Temptation, and occasion their formal worship, withholding better instruction. Alas, blind guides leading their flocks to the pits brink, wherein if they perish, themselves lie the lowest. 3. Thus Magistrates, sworn to execute laws, and accountable to God for the same, what for favour, what for fear of men, suffer sin to reign under their noses, thereby defiling their fingers with others guilt. josh. 7.1. The whole Congregation stood chargeable with Achans sin, until it was punished by them. And Deut. 21.3.8. In case the murderer could not be found, the Elders of the next city must come and offer Sacrifice for the purging of the city from innocent blood, to whom the murderer in all probability was fled. 5. By Example, man being of a sheepish disposition, is ready to practise what he sees another do before him, example being a more beaten path then precept; we are easily induced to follow the multitude tho it be to evil. The vulgar like a cornfield sway with every blast, now hither, now thither, equally disposed to good or evil, if they may haue their Land-lord, or some greal neighbour, to led them the way: hence we haue a proverb, Like mother, like daughter. I haue known Children unable to speak two ready words, yet lisp out the greatest oaths, 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 lives, then ever they could instruct them by their doctrine; so brutish we are, we had rather sink with company, joh. 7.48. then swim out alone. 6. By Persecution of others, whereby either themselves, or others beholding their sufferings, are driven off from the profession of Religion, Gal. 6.12. The devill hath in every corner some scoffing Michal or other, some railing Rabsheka's, or proud Diotrephes, that quench the coals of zeal in the hearts of ungrounded Christians; as the ten Spies by raising an evil 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, & scorns of sincerity, debar whole multitudes from those duties, they yet are convicted of. Concerning scandal in things Indifferent: middle cases neither commanded, nor forbidden; we are to observe, 1. the quality of the person that may be scandalised; 2. the quality of the fact wherein this offence is given. 1. The person; He must be a member of the same Church, no offence can be given to them with whom we haue no converse. One Church indeed may scandalise another Church, for that the Aches of a Church are public, and so obvious to the eye & censure of all neighbour Churches; but one person is of such private carriage, that none but the members of the same body, can receive good or evil by his life. 2. He must be such an one, as to whom the knowledge of Christian liberty, in this or that case hath not been sufficiently proposed. Peter was infirm in the matter of liberty from judaism, for that the doctrine of Abrogation was concealed from the present age of the Iewes, until further growth, and the practise of them was not sinful to the Iewes as yet, and therefore not so material to be taught. Act. 10.14. 3. weak, as having in him a disposition to apprehended matter of offence offered. It was an easy 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 own ordination; which was such a Core in their stomachs, that they could not digest the liberty purchased by Christ; such as haue no such inward stumbling block, cannot be justly offended by us, 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 driven off of the profession, or practise of holinesse, by our indiscreet carriage; this is scandal. Now concerning the second thing, the facts wherein offence is given; observe 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 necessity, and that to salvation, lest he had settled those obstinate Iewes in their error. Where the doctrine concerning Christian liberty, destroys the indifferency of a thing, it becomes a case of confession, and therefore must not be submitted unto, it being a Rule, that the weak are to be forborn, but our liberty wrested out of the hands of obstinate brethren. 2. Where the truth we profess is by our unwise walking destroyd●; a dissonancy appearing twixt tongue and hand, pulling down what formerly we haue built up. Peter in Act. 10. was ignorant of the Gentiles admittance to grace, yet being catechised by the Lord, Preaches to the Iewes Gods equal esteem of jew & gentle, in the eleventh Chapter, and yet in Gal 2.12.13. separates from them as unclean, to gratify 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 gives it all the perfection it hath. 3. In case others are ensnared by us, in things we might do, 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 idols, the property being changed, and it brought into the market? the Apostle answers it may, unless in case of scandal, when a weak brother, not catechised so far, 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 idols Temple, though the meate was never offered to any Idol, yet no other meate being usual to be eaten there, the Conscience of a weak brother is occasioned to eat things offered to idols. 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 do it, yet the Prophet gives him a delatory answer; go thy ways, trouble not thyself with points of this nature, the Resolution whereof, thou being a babs as yet, art uncapable of, 2 King. 5.18. 4. In case others haue occasion of stopage, and grievance in the race of holinesse. The practise of such and such Worthies, whom all men reverence for many excellent parts in them, causes other weaklings to be at a stand in many cases of Conscience. conceiving, that if such a thing were a duty, or a sin, such would haue an insight into it aswell as others. And hence the edge of their zeal is dulled, & they conclude, either to sit still, or walk slowly, in things they are half convinced of to be duties. Rom. 14.21. The doctrine of scandal thus explained, let us proceed to application: serving us, 1. For Exhortation to a wise and Christian walking, sith one unadvised act may so far disparaged thy brother in the progress of Religion, that all thy endeavours can never recover the same. It would trouble any of us, if by 〈◇〉 rash word, we should betray our brother to death, or smite out the eye of our dearest child, and yet the life of grace, far more precious, is destroyed by us, in our unadvised walking. A necessity there is of offences, as the world is how disposed, but it were better a millstone were hanged about his neck, that scandalises a believer, and he cast into the bottom of the Sea. Well, wouldest thou prevent scandal in others? watch over thyself in the observance of these Rules. 1. always carry in thy bosom an high esteem of a Christian, being beautified by Christs blood, Christs righteousness, Christs spirit and kingdom, all which cost our Lord the setting on, or ever he could estate us into these Royalties. Bethink with thyself, is a Christian life so dearly purchased? So hardly maintained? So easily lost? so rarely recovered? O how it concerns me to watch, Mal. 3.17. least by my miscarriage, others be hardened in sin, or hindered in holinesse! 2. do nothing without warrant; try and examine every motion offered to thy mind, and before any enterprise, demand of thine heart these Questions; Is it according to the Rule of virtue? Durst I do it were Gods destroying angel by to take vengeance? Will it either do good, or no harm in the Church of Christ? These thoughts will suppress a disordered carriage; a warrantable act cannot scandalise any. Gal. 6.16. 3. In cases doubtful, ever do that which may edify thy Brother, though it offend his stomach, yet if it build up his Conscience, thou sinnest not. Sometimes in mixed companies, some are contrarily affencted, one puts holinesse in meats, another esteems all alike, yet omits the condition of sanctifying them; a third thinks they are to be forborn, at least for authority sake. Now a holy and modest use, will teach the first all meats are lawful in nature; the second, that all are impure to them that impurely use them; the third, that how ever eating against the Law be a sin, yet eating besides the Law is not, where there is one habitual obedience, and the civil Respect of the lawgiver in the breed of cattle observed. 1. Cor. 14.26. 4. forbear the doing of some things thou mayest do. Such as are always at the chains end, doing the uttermost of their liberty, will soon break some of the links, and so inc●roach vpon the Lords seuerals. This we see in those Christians, who in that Christian liberty warrants such exercises as are of good report, take liberty to glut themselves therein, discern not of their company, or sort their games by Lots. Thus being brought in flauery to that, which first they intended to serve them, they violate the Rules of Christian moderation provided in that case. Whence our divines haue a Rule; He that always will do all he may do, will sometimes do that which the may not. 2. This also Exhorts us to arm ourselves against scandal, that wee fall not where there is occasion of offence offered, sith how ever it be with others danger, yet our shipracke; in vain is the Net laid in the sight of any bide. receive these Antidotes, whereby thou mayest be strengthened against the surfeit of others miscarriages. 1. Get the Root and reign of sin, subdued in thine own heart, seeing every temptation must plow with our heifer. Corruption being mortified, and sins strong holds rifled, itis not easily stirred up again. joh. 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 prove, but men subject to error, must be examined, or else we abuse both ourselves and the truth. Examples binding onely where there is a Concurrence with moral equity. 1 Thess. 5.20. 3. Beware of personal affectation. While we admire the persons of any, our judgements are blinded, that we cannot determine impartially of their actions. What, My Minister, and spiritual Father? Shall I make question of what he doth? Making men like Gods, and their words Oracles, the high way to heresy. This occasioned Bernabas his foil; his judgement dazzled with the worthiness of Pauls person, so rarely qualified. Gal. 2.13. 4. Carry a holy jealousy over thy Brother; needless suspicion is to be avoided, but just inquiry useful, to arm me, both to save myself from falling, and recover him now about to fall. 2 Cor. 10.2. FINIS.