A Divine Discovery of Sincerity, Part 2

A Divine Discovery of Sincerity · Part 2

p. 672 COR. 1.12.

For our rejoycing is this, the [teſtimony of our conſcience] that in ſimplicity and godly ſincerity, not with fleſhly wiſedome, but by the grace of God, we have had our converſation in the world, and more abundantly to you-wards.

TH… ſecond propoſition now in order to be handled, is this, That conſcience can give teſtimony, concerning the ſimplicity or hypocriſie, of a mans converſation Pauls conſcience gave teſtimony with him, that in ſimplicity and godly ſincerity, he had behaved himſelfe, in preaching and living, in life and doctrine, as a faithfull Miniſter of Chriſt ought to p. 68doe. So likewiſe his conſcience bore witneſſe with him, concerning his ſincere and holy deſires, towards his brethren and kinſmen according to the fleſh. I ſay the truth in Chriſt, I lie not, my conſcience alſo bearing me witneſſe in the holy Ghoſt, that I have great heavineſſe, and continuall ſorrow in my heart; for I could wiſh my ſelfe were accurſed from Chriſt, for my brethren, my kinſmen according to the fleſh. Rom. 9.1. Iobs conſcience alſo gave teſtimony concerning his integrity. Let me be weighed in an even ballance, that God may know mine integrity. By this and many ſuch like expreſſions of his, 'tis moſt plaine, that his conſcience could give teſtimony concerning his converſation, what it was, whether good or bad. Davids conſcience did the like. Thou O Lord ſhalt judge the people: judge me O Lord, according to my righteouſneſſe, & according to mine integrity that is in me. Pſal. 7.8.Ps 7:8A large induction of particulars to this purpoſe, might eaſily be made, but I rather take another way, to confirme this point.

The truth of this point (I conceive) will be better confirmed and opened, p. 69by ſetting before you what conſcience is; and then you will plainely ſee what conſcience can doe, and doth doe, in the ſoule of man. Conſcience is better felt then defined, for ought that I can yet finde, among the learned. Conſcience is a part of the underſtanding, in all reaſonable creatures, determining of their particular actions, either with them or againſt them, ſay ſome. Conſcience is a reflection of the ſoule upon it ſelfe, ſay others. Conſcience (ſay I) is a naturall power which the ſoule of man hath, above all unreaſonable creatures, to compare his waies by ſome rule, and according as his waies agree or diſagree with that rule, ſo anſwerably to beare witneſſe with or againſt him.

Firſt, conſcience (ſay I) is a naturall power, &c. My meaning is, conſcience is an ability, wherewith God indowed the ſoule of man by creation, as with other gifts and abilities, for his comfort, it he walked well; for his terrour if he walked ill. We may not imagine, that conſcience came not into the world, untill after Adams fall: this were to ſuppoſe Adam in Paradiſe, to p. 70be a man without conſcience. Conſcience indeed as an accuſer and condemner, came not into the world, untill after Adams fall; but conſcience as an accuſer, acquiter, and comforter, was in Adam before his fall. As long as Adam obeyed the commandement of God, there was no cauſe that conſcience ſhould accuſe him, but as ſoone as he diſobeyed Gods commandement, conſcience flew in his face, as appeares by his flying from the face of God. Which plainely ſhewes us this truth, that conſcience was in Adam before his fall, but did not begin to accuſe, 'til Adam began to ſin.

Secondly, conſcience (ſay I) is a naturall power [which the joule of man hath, &c. Now whether this power be in the underſtanding onelyonly, or partly in the underſtanding and partly in the will, I finde controverted amongſt the learned. My opinion, I here humbly lay downe, but I undertake not to ſtate and determine the controverſie. This power we ſpeak of, I conceive to be a reflect act of the practicke underſtanding onelyonly, tranſcendently p. 71ſeconded by the power of the holy Ghoſt. Saint Iohn confirmes the firſt, that it is a reflect act of the practicke underſtanding onelyonly, where ſpeaking of this power in the ſoule, ſaith, And hereby we doe know, that we know him, if we keepe his Commandements. 1 Iohn 2.3. That is, as if Iohn had ſaid, We doe view our waies by the word of God (which is an act onelyonly of the underſtanding) and finding them to be in ſome meaſure levell with that holy rule, we have this comfortable reflection backe upon our ſoules, that our faith is not a fancy, but a faith which worketh by love, and ſo ſincere and ſaving: which reflection, is no other as I conceive, but an act of the underſtanding, collecting a divine concluſion from divine premiſes. He that keepeth Gods Commandements, knoweth God ſavingly; that he may ſafely conclude: but I doe keepe the Commandements of God, this I know, for I have viewed the Commandements of God, and my life by them: and therefore I know, that is, I am aſſured that I truely and ſavingly p. 72know God: which is no other, but that power in the ſoule, which we call conſcience.

The Apoſtle Saint Paul (I conceive) confirmes the ſecond, that it is a reflect act of the underſtanding, tranſcendently ſeconded by the holy Ghoſt, where he ſaith, My conſcience bearing me witneſſe [in the holy Ghoſt,] Rom. 9.1. That is, my conſcience tranſcendantly ſeconded and aſſiſted, by the holy Ghoſt, doth ſtrongly teſtifie to my ſoule, that I am full of bowels towards my kinſmen after the fleſh, and could doe any thing, or ſuffer any thing for their good. The order according to which the holy Ghoſt ſtrikes in with conſcience, is this. The underſtanding makes a double propoſition, one grounded in the word of God, the other in the heart of man: as thus, He that keepeth the Commandements of God, truely loves God; this propoſition is grounded in the word of God: but I doe keepe the Commandements of God; this is grounded in the heart of man: And then drawes a concluſion from both; therefore I doe truely love God. p. 73This concluſion whilſt holy and drawne from divine premiſes, to wit, the word of God, and the grace of God in the heart of man; the Spirit of God ſtrikes in with the ſoule, in making this concluſion, and aſſiſts the weake ſoule, ſo that he concludes thus with ſtrong confidence, that he truely loves God: and not onelyonly ſecretly aſſiſtes, but ſeconds, and ſaies the ſame thing to man, that his owne ſpirit doth. Then is fulfilled that of the Apoſtle, the Spirit beares witneſſe with our ſpirits, that we are the Sonnes of God. If the premiſſes be corrupt which the underſtanding makes, (for the minde makes propoſitions ſuitable to the light that is in it, from which to argue the goodneſſe or badneſſe of man) then the Divell that lying ſpirit, ſtrikes in and ſeconds the ſoule, in that corrupt concluſion, which he collects from corrupt principles, concerning himſelfe: So that now the deluded ſoule is peremptory, and wiſer then ten men that give a reaſon: in theſe is fulfilled that of the Apoſtle, Their minds and conſciences being defiled.

p. 74Thirdly, I affirme conſcience to be a naturall power, which the ſoule of man hath [above all unreaſonable creatures, &c.] Bruite beaſts have no conſcience: and yet they better ſerve God in their kind, then many of us which have conſcience. Bruit beaſts want reaſon, and therefore are not capable ſubjects of conſcience; and yet againſt reaſon, and againſt conſcience, man ofttimes does worſe then a beaſt.

Fourthly, conſcience (ſay I) is a naturall power which the ſoule of man hath above all unreaſonable creatures, [to compare his waies by ſome rule; and according as his waies agree or diſagree with that rule, ſo anſwerably to bear witneſſe with, or againſt him.] By the former part of this deſcription, is ſhewed unto us, what conſcience is according to its being in the ſoule: It is a naturall power, &c. By the latter part of this deſcription, is ſhewed unto us, what conſcience is according to its office in the ſoule.

The office of conſcience, according to the deſcription here given, conſiſts p. 75in two things. Firſt, conſcience compares a mans waies by ſome rule. Secondly, Conſcience beares witneſſe with or againſt a man, according as a mans waies agree or diſagree with that rule. Firſt ſay I, conſcience compares a mans waies by ſome rule. If the underſtanding be enlightened with the truth, to wit, the word of God; then conſcience compares the waies of man, by a perfect rule, to wit, the word of God. But if the underſtanding be inlightned, with naturall and morall principles onelyonly, then conſcience compares a mans waies according to theſe principles only, and ſo by an imperfect rule. For 'tis my judgment, with ſubmiſſion to better, that conſcience in every man, followes that light which the underſtanding holds up unto it. This I know, that a man may and often doth, goe againſt conſcience: but conſcience goes not againſt that light, which the underſtanding holds up unto it. A man may outwardly ſay this or that, contrary to the light of his underſtanding, but conſcience inwardly ſpeakes, at the ſame time, according to that light. I p. 76will further cleare this unto you, by an apt example. Paul you know zealouſly perſecuted the Church of God, and his conſcience (for ought that I can finde) never checkt him, but doubtleſſe rather acquitted him, for it; I meane as long as he remained unconverted. And the reaſon, I thinke, is ſufficiently rendred, where 'tis ſaid, that he did it ignorantly. That is, according to that light which his underſtanding held up unto him, he thought he did God good ſervice, in ſheading the blood of his Saints, which me thinkes makes manifeſt what I ſay, that conſcience ſtill followes the light of the underſtanding.

The Apoſtle Paul perſecuted the Church of God, and yet obtained merciemercy, becauſe (ſaith the text) he did it ignorantly: hee did out of conſcience (as I may ſay) ſhead the blood of the Saints. But now the moſt men have received the knowledge of the truth; & therefore if now men perſecute the Saints of God, either in heart, tongue, or hand, they goe againſt knowledge, & ſo conſequently againſt conſcience; p. 77for conſcience followes the light of the underſtanding; and ſo comes neere the committing of the unpardonable ſin, to the committers of which God hath ſaid, there ſhall be no mercy ſhewed, either in this world, or in the world to come.

Here I would have you obſerve this, for the further clearing of what hath beene ſaid, That the word of God is the rule, by which conſcience compares the waies of men, ſo far-forth as the underſtanding is enlightened by the word of God, and no further. So far-forth as the underſtanding is ignorant of the word of God, ſo far-forth conſcience is ſilent. As long as S^t. Paul knew not luſt to be a ſinne, conſcience never accuſed him for luſt as a ſin. And this ſurely is one reaſon why many ſhun the preaching of the word of God, and the ſtudie thereof, leaſt by encreaſing knowledge they ſhould increaſe griefe, as Salomon ſaith: leaſt by this meanes they ſhould come to the knowledge of their ſinnes, and ſo conſcience pull them by the throat for them. Of ſuch as theſe the Apoſtle Saint Peter ſpeakes where p. 78he ſaith, Of this they are willingly ignorant, that by the word of God the Heavens were of old, and the earth, and the world that then was periſhed. 2 Pet. 3.3,4,5. That is, they did purpoſely doe as much as in them lay, to put out that light which was in their underſtandings, which told them that he which at firſt made the heavens by his word, and did by his word deſtroy them with water, would one day againe deſtroy them with fire and brimſtone: this they did labour to keepe themſelves ignorant of, that ſo they might without checke of conſcience, goe on in their ſinnes.

To ſuch as theſe I may truely ſay with the Apoſtle, If our Goſpell be hid, it is hid unto thoſe which periſh, in whom the God of this world hath blinded the minds, of them which believe not, leaſt the light of the glorious Goſpell of Jeſus Chriſt, who is the Image of God, ſhould ſhine unto them, 2 Cor. 4.3,4. He that keepes himſelfe in ignorance, that his conſcience may let him goe on quietly in wickedneſſe, loves to goe to hell without controle. Thou that canſt not indure, that p. 79thy conſcience ſhould reprove thee ſecretly, 'tis no wonder that thou canſt not endure, that thy miniſter ſhould reprove thee publikely. Thou that canſt not endure that thy conſcience ſhould reprove thee for ſinne now, muſt endure whether thou wilt or no, conſcience to torment thee for thy ſin, hereafter.

The ſecond thing that I would have you to obſerve is this, That conſcience doth compare all a mans wayes with the rule of the word, ſo far-forth as the underſtanding is enlightned with the word. All that light which the underſtanding hath received from the word of God, conſcience takes it and makes it a rule, by which he meaſures all a mans waies, thoughts, words, and deeds, to trie what agreement or diſagreement there is, betweene them and the rule.

That conſcience compares the thoughts of men by the word of God, ſo farre forth as the underſtanding is inlightned by the word, as well as words and deeds, is manifeſt by the language of the Apoſtle, where he p. 80ſpeakes of the Gentiles on this wiſe, Which ſhew the worke of the Law written in their hearts, their conſciences alſo bearing witneſſe, & their [thoughts] the mean while accuſing or excuſing one another. Rom. 2.15. Divine light ſo far-forth as it ſhines into the hearts of heathens, conſcience makes uſe of it as a rule, by which to examine their very thoughts, and ſo anſwerably to accuſe or excuſe them, as their thoughts are found to agree or diſagree with the rule. Saint Paul likewiſe in the ninth to the Rom. at the firſt verſe, confirmes this truth. I ſay the truth in Chriſt I lie not, my conſcience bearing me witneſſe in the holy Ghoſt, that I have great heavineſſe and continuall ſorrow in my heart, for I could wiſh my ſelfe ſeparate from Chriſt, for my kinſ-folk in the fleſh. Saint Paul here tels us that his conſcience did beare him witneſſe, that his thoughts and deſires were thus and thus ſincere, reſpecting his brethren; which conſcience will never doe, before he hath leavelled a mans thoughts and deſires by the word of God, and found them to be ſo: by conſequence then it is manifeſt, p. 81that conſcience compares a mans thoughts by the rule, as well as his words and deeds.

Conſcience keepes court in the heart, and therefore can and doth obſerve our thoughts, as well as our words and deeds. Conſcience keepes a Court of juſtice in the heart, and ſits upon the life and death of the ſoule, which is ten thouſand times more precious then the body; and therfore will not ſift this and that, and let other things goe, which the word condemnes, as well, and as plainely, as it doth any thing elſe. The word of God you know condemnes evill thoughts, as well as evill words; and not onelyonly groſſe evill thoughts, as thoughts of murder, adultery, and the like, but vaine idle thoughts; and therefore conſcience can doe no leſſe, as Gods Vicegerent in this lower circuit, but examine theſe, as well as words and deeds, by the rule of Gods word, to ſee how farre they agree to, or diſagree from it. Which worke when conſcience hath exactly done, then it! beares witneſſe with or againſt a man, anſwerably as p. 82a mans waies agree or diſagree with this rule: which is the laſt clauſe in the deſcription of conſcience, and comes now according to order and method to be a little opened.

Conſcience when he hath compared a mans waies by the rule, and exactly found out how they agree with, or diſagree from it; the next thing he doth, is, he beares witneſſe with, or againſt a man. This clauſe I adde, in the deſcription of conſcience; becauſe 'tis a divine power placed in the ſoule of man, to be as it were a judge betweene God and man. Conſcience takes notice of things together with God, and compares them by the rule together with God, and then pronounceth ſentence with or againſt man, for God. Firſt I ſay, conſcience takes notice of things together with God: and hence it is, ſay the learned, that this power in the ſoule is called conſcience. Scire (ſay they) is ſaid of him which knowes one thing alone, ſo as none elſe knowes it with him. Conſcire is ſaid of three or foure, which know ſome ſecret together. Conſcience therefore p. 83muſt needs ſignifie a combination of two at the leaſt, in the knowledge of ſome ſecret thing. Now this combination cannot be betweene man and man; for man doth not know the ſecrets of my heart, no further then as I reveale them to him: this combination neither cannot be betweene man and Angels, for they doe not know the ſecrets of my heart together with thy ſelfe. This combination then muſt needs be, between God and man. God knowes all our thoughts, There cannot be a thought hid from thee, ſaith Job of God.Iob 42.2.Job 42:2 And he knowes all our words and deeds: all things are naked before him, with whom we have to doe. And man alſo by a gift from God, knowes together with God, his thoughts, words, and deeds; and compares them by the rule together with God; and then beares witneſſe with or againſt himſelfe to God: and this gift we therefore call con-ſcience.

Here note this, That conſcience beares witneſſe with or againſt a man, no farther then his waies agree or diſagree with the word of God. There can be no bribing p. 84of conſcience, to ſpeak better or worſe of any man to God, then his waies deſerve. Conſcience beares witneſſe againſt a man, when having compared the waies of man by the word of God, he findes them to diſagree from it. But here poſſibly ſome of you may ſay, Doth any mans conſcience beare witneſſe againſt himſelfe? againſt his owne land-Lord, in whoſe houſe he dwels? To this I anſwer, yes. The Apoſtle confirmes this, where he ſaith, If our hearts condemne us, God is greater then our hearts, and knoweth all things, 1 Iohn 3.20. If our hearts condemne us, &c. Conſcience will give teſtimony and ſentence, againſt the very wombe that beares him, if wicked; and ſo far-forth as he knowes it to be wicked. Conſcience cannot now give an exact teſtimony, nor an exact ſentence againſt a ſinner, becauſe the underſtanding holds not up unto it an exact light: We know but in part, though God know all things; and knowing but in part, conſcience yet can doe his office but in part; but what he does is faithfull and righteous, according to the p. 85light which the underſtanding holds up unto him. But hereafter when we ſhal all appeare before the judgement ſeate of Chriſt, Chriſt will by his Almighty power, ſet up a glorious light in every mans underſtanding, ſo that they ſhall know all things done in the body whether good or evill, as completely as Chriſt himſelfe, and then conſcience will ſpeake as plaine and as broad as Chriſt himſelfe: and hence 'tis that men ſhall ſtand ſilent before the Judge of all the world.

The teſtimony which conſcience gives againſt a man now, is very audible: ſo audible that it cauſeth the merrieſt heart, in the midſt of laughter to be ſadde. It will make the ſtouteſt ſinner ſtoop, his heart to ake and ſhake within him, and his countenance to gather blackneſſe. But at the great day, it will make every ſinner in Belſhazzars caſe, & worſe, when he ſaw the handwriting in the wall. It will make ſinners at their wits end: to wiſh for mountaines to fall upon them, and cover them, or diſpatch them utterly.

Conſcience beares witneſſe with a p. 86man, when having compared his waies by the rule, he findes that they agree therewith. So audible and ſo ſenſible is the teſtimony, that conſcience gives now with a man, that it makes him to rejoyce in the midſt of all outward troubles and hardſhips: For our rejoycing is this (ſaith Paul and Timothy in the midſt of all their outward troubles) the teſtimony of our conſcience that in ſimplicity and go…ly ſincerity, not with fleſhly wiſedome, but by the grace of God, we have had our conve…ſation in the World. Conſcience ſpake ſo loud, and ſo plain, and ſo comfortable, in giving teſtimony with them concerning their integrity, that they underſtood well what he ſaid, and were more comforted by this ſtill teſtimony within, then if hundreds without, had given teſtimony with them to their adverſaries, and ſaid they were upright men. But much more audible and comfortable will the teſtimony of conſcience with a man, be, at the great day: but I let that alone till then.

At preſert I hope you ſee enough, by this deſcription of conſcience, to p. 87confirme the truth in hand, to wit, That conſcience can give teſtimony, concerning the ſimplicity or hypocriſie of a mans converſation. Now the reaſons why God hath given unto conſcience this power, are theſe: Firſt, That man might have ſome thing within him, to comfort or terrifie him, when all things without faile. Secondly, That Gods proceedings with man, may be by man, confeſſed to be juſt. Laſtly, That God at the great day, may diſpatch a great deale of weighty buſineſſe ſpeedily.

Firſt, God hath given this power to conſcience, to give teſtimony concerning the ſimplicity or hypocriſie, or mans converſation, That ſo man might have ſomething within him, to comfort or terrifie him, when all things without him faile. If a man walke ſincerely, conſcience will be a comfort to him, when father, mother, husband, wife, wealth, and all friends faile him. And this comfort will be a continuall feaſt, in famine; continuall honour, in diſgrace; continuall wealth, in poverty; continuall liberty in bonds; p. 88continuall peace, in warre; continuall health, in ſickneſſe; continuall eaſe, under every burthen. This was meate to eate, to Paul and Timothy, which the world knew not of. Nay, this was tranſcendent conſolation in the midſt of troubles, to Paul and Timothy, which the beleeving Corinthians dreamt not of: and therefore 'tis, that they thus wrote to them, Our rejoycing is this, the teſtimony of our conſcience, that we have ſincerely ordered our converſation in the world. As if they had ſaid thus, Though we have loſt many comforts, yet we have not loſt all; we have ſomething within us, which is a continuall comfort to us, in the midſt of all the ſorrowes and miſeries, which we meet withall; and that is, the peace of a good conſcience. And if man walk not ſincerely, conſcience is by divine appointment, to be an accuſer, condemner, and in part an executioner of torture upon the delinquent, in this life. This worme ſhall gnaw within, when things are carryed ſmooth without. This dog ſhall bite and teare within, when all are afraid to barke without. p. 89This blood-hound ſhall dogge the ſinner; let him goe with Cain into the Land of Nod, into what place he will, or to what imployment he will: ſo that proud man ſhall feele ſomething within, for his wickedneſſe, when he feeles nothing without.

Secondly, God hath given this power to conſcience, to give teſtimony concerning the ſimplicity or unſoundnes of mans converſation; That ſo all Gods proceedings with man, both here and hereafter, may be confeſſed to be juſt. One witneſſe, ſaid God, ſhall not teſtifie againſt any perſon, to cauſe him to die, Deut. 35.30. Two witneſſes God accounted ſufficient, to vindicate every act of juſtice amongſt men: but under two, God would not allow judicature againſt any man; that ſo judgement might be cleare, the Judge confeſſed to be righteous, and the malefactour ſilent. God the great Judge of all the world, keeps himſelfe to this rule, in his proceedings of judicature againſt man. Two witneſſes will God have, againſt every malefactour, to wit, Chriſt and conſcience. p. 90God doth immediately ſee all things done by man, and is a witneſſe himſelfe, to all that he commits in the body, as we may gueſſe by his owne words. Becauſe they have committed villany in Iſrael, and have committed adultery with their neighbours wives, and have ſpoken lying words in my Name, which I have not commanded them, even [I know] and am a witneſſe, ſaith the Lord, Jer. 29.23. By this we ſee, that God the Father ſees our ſinnes, and is a witneſſe; but becauſe he will not be a witneſſe in his own cauſe, he will have two ſufficient witneſſes beſides himſelfe, to wit, Chriſt, and conſcience: both very true.

The Divell would willingly be a witneſſe againſt man, as an evill ſpirit that knowes much by man, but does not know ſo much as the Spirit of man, which is in him: and therefore not a ſufficient witneſſe. But if that evill Spirit, did know as much by man, as mans owne evill ſpirit which is in him, yet being corrupt, he would prove a falſe witneſſe againſt man: a Knight of the Poſt, and ſweare any p. 91thing againſt man, to bring as great miſery upon him, as is upon himſelfe, if he might be admitted for a witneſſe, ſuch is his divelliſh hatred and malice, to all beings better then his owne; but therefore God will not admit of him as a witneſſe, for or againſt a man. Two true witneſſes will God have, one without a man, and another within him; one in heaven and another in earth; to wit, Chriſt and conſcience: Behold I have given him for a witneſſe to the People, ſaith God the Father of Chriſt, Iſa. 55.4. And this witneſſe is in Heaven, ſaith Iob: Behold my witneſſe is in Heaven Job 16.19. Not ſo in heaven, that he is not alſo in earth; or as if he were ignorant of any thing done in earth, for then he could not be a ſufficient witneſſe. Iob ſpeakes of Chriſt, according to his ſpeciall place of reſidence; and that is in heaven: but Chriſt hath a Country houſe, here below in our hearts, where he hath one abiding continually, that is equall to himſelfe, that tels him all, to wit, his ſpirit: ſo that Chriſt is as competent a witneſſe as conſcience, that ſits as Regiſter p. 92ſtill in the heart, and never ſtirres out of his place.

Theſe two witneſſes do, as that man was commanded to doe, which had a ſheepe committed to his truſt, and the ſheepe torne in pieces by wild beaſts; he was to bring ſome of that which was left; ſome horne or hoofe, or any part elſe that was left for a witneſſe of the truth thereof. Exod. 22.13. Thus Chriſt and conſcience bring before God & the ſoule, thoſe precepts which were by God committed to man, to be kept, and which he hath ſuffered his unruly heart to breake to pieces: my meaning is, ſo lively doe theſe two witneſſes ſet before the ſinner, the breach of every precept, according to every circumſtance, as ever any party under the Law, could ſet before the owner, the tearing in pieces of his cattell, by the limmes and pieces thereof. And this being done, divine ſentence is given, and the ſoule muſt needs be ſilent, being ſo legally handled; and Angels and Saints be forc'd to breake forth and ſay, Rightéous art thou O God in all thy waies, and holy in all thy works.

p. 93Laſtly, God hath given this power to conſcience, to give teſtimony concerning mans ſimplicity or hypocriſie, that ſo God at the great day, may diſpatch a great deale of weighty buſineſſe ſpeedily. And I will come neere to you to judgement, and I will be [a ſwift witneſſe] againſt the ſorcerers, and againſt the adulterers, and falſe ſwearers, ſaith the Lord, Mal. 3.5. What the Lord then ſpake reſpecting a particular judgement, the ſame will be Gods proceeding with all at the great day. The bookes ſhall be opened; Chriſts booke, and the booke of conſcience; and ſo in a moment, in the twinkling of an eye; that is very ſpeedily, all things ſhall be cleare to Judge and malefactour, without troubling Juries, and other witneſſes, as we doe here, which would make a long worke, at that great aſſize; and all perſons be judged & ſent to their place; and ſo righteouſly judged, that not one ſhall open his mouth to complaine. Now this could not poſſibly be a work ſpeedily done, if God had not given this power to conſcience, to reflect and give teſtimony, and to be inſtead of, & p. 94better then a thouſand witneſſes beſide, and all debating pro and con, betweene them.

The wiſedome of God is here to be admired: for he hath made ſuch a witneſſe to give teſtimony with Chriſt for or againſt a man, every way ſo fit, that nothing in the world can be judged ſo fit. Chriſt we muſt all confeſſe to be very ſit, to be Gods Delegate; becauſe he came out of the boſome of God, and knows exactly all his Lawes, which he hath given man to obſerve, which Angels doe not, and man is a party, and therefore both unfit. But the holy Ghoſt cannot be judged fit to be mans Delegate, becauſe one with the Father and Sonne, and ſo a party in the cauſe. And as for Angels, they know not neither the propoſed rule exactly, nor the aberrations of the Delinquent; and as for men, they are parties in the cauſe, and ſo would juggle together, and ſweare one for another: or at leaſt as one fleſh and bone, with fooliſh pity ſpoile a City (as we ſay:) that is, they would ſpeake flattering and halting, and ſo over-turne juſtice p. 95at laſt, after a great deale of doe with them. Now to prevent all this danger, toile, and ſtirre; God hath created ſuch a power within man as to obſerve all things done by man; and no leſſe one with man, then Chriſt is with the Father; and therefore as inexceptible a Delegate for man on the one ſide, as Chriſt is for God on the other ſide. And theſe two of an inſtant, without all diſturbance, diſtraction, or turmoile, give in exact evidence concerning mans integrity or hypocriſie; and ſo ſpeedily without all clamour, ſentence, and execution, and all is finiſhed; and the Judge of all the world, does more weighty buſineſſe in a moment, and farre better, then all the Judges in this world could do, in the age of the world.

Having thus given you the point, and the grounds of it; let us ſee in the next place, how uſefull this may be unto us all. Hath God given power to conſcience, to give teſtimony concerning the ſimplicity or hypocriſie of mans waies? Why then let us all take heed, how we order our converſation p. 96in this world. Give leave to your ſoules to thinke nothing, ſpeake nothing, nor doe nothing, but what you would have written downe, and delivered into the Judge of all the world at the great day. When we know a tale-teller is neare us, we are very carefull what we ſay, or doe. Why, we have alwaies a tell-truth in our boſomes, where ever we goe, or whatſoever we doe; who will tell all to the Judge of all the world, that we thinke, ſpeake or doe: and therefore let us watch over our thoughts, words, and deeds; and ſo thinke, and ſo ſpeake, and ſo doe, as thoſe that looke to have the comfortable teſtimony of conſcience with them, at the great day of account; That in ſimplicity and godly ſincerity, we have had our converſation in the world. Under the old covenant, God had a Tabernacle of witneſſe, which was the inner Court where the Arke was, in which the Law was, to give teſtimony againſt the Iſraelites, when they did evill. So God hath now under the new covenant, a Tabernacle of witneſſe; and this is the inner Court, to wit, the p. 97heart, where conſcience is, to give teſtimony againſt us, when we tranſgreſſe. And therefore let us ſet a watch upon our hearts, and tongues, and hands, and intreat God with David, to hold up our goings in his pathes, that our foot-ſteps ſlip not. Pſal 17.5.

I note this, becauſe I ſee multitudes live, as if there were neither conſcience, nor God, nor Divell, Heaven nor Hell. The ſpeech of the Prophet of old, may I ſitly here make uſe of. Men were then ſo audaciouſly wicked, that the very ſhew of their countenance did teſtifie againſt them: they declared their ſinnes as Sodome, and hid them not: Woe unto their ſoule (ſaith God) they have rewarded evill unto themſelves, Iſa. 3.9. Thus may I ſay of multitudes amongſt us now, The very ſhew of their countenance, doth teſtifie againſt them. The wanton eye, the fiery eye, the drouſie walling eye, the burly Malmſey noſe, the painted face, Anticke poſtures, geſtures, and faſhions, doe all as Iobs wrinkles in his face, teſtifie againſt thouſands, that they little lay to heart this doctrine, That conſcience can ſpeake, p. 98and tell all their doings to God. Proud Hamans, time-ſerving Doegs, drunken Nabals, whoriſh Ieſabels, ſcoffing Iſhmaels, declare their ſinnes as Sodome, and hide them not; and as for conſcience, turne him off with a glaſſe of Sacke, and a Play-houſe.

But let me ſay to theſe wretches, with the Prophet, Woe unto their ſoules, for they have rewarded evill unto themſelves. You have made a long, blacke, bloody bill, for conſcience to open againſt you, the laſt day of this Terme, to wit, at death; which ſhall be tried the firſt day of the next Terme, to wit, as ſoone as you are out of the body: and then will conſcience give teſtimony, ſo ſtrongly againſt you, that if you would give ten thouſand Rivers of Oyle, nay, if you would give the fruit of your bodie, for the ſinne of your ſoule, it ſhall doe no good; the cauſe ſhall goe againſt you, and ſentence ſhall be paſt upon you: and then ſhall you know by woefull experience, the meaning of that place, Rom. 2.5. But after thy hardneſſe and impenitent heart, treaſureſt up unto thy ſelfe wrath, againſt p. 99the day of wrath, and revelation of the righteous judgement of God.

Wherefore three things I would give in counſell to you all: ſeeing conſcience can give teſtimony concerning the ſimplicity or hypocriſie of mans waies; ſuſpend him not; ſleight not his language; but give diligent attention to what he ſaith. Let us not ſtop the mouth of conſcience, ſeeing he can ſpeake, and tell us what we are. Many there are that labour to ſtop the mouth of conſcience, when he tels them plainely of their ſinnes, and to deſtroy that divine power which conſcience hath, to ſpeake in them, and to them. The Apoſtle Peter gives us a hint of theſe, where he ſaith, Scoffers ſhall come in the laſt time, and ſhall ſay, where is the promiſe of his comming. For this (ſaith he) they are willingly ignorant of, that by the world of God, the Heaveni were of old, 2 Pet. 3.5. When conſcience told thoſe ſcoffers, that would live in their ſinnes, and ſcoffed at the day of judgement, ſaying, where is the promiſe of his comming; that God made the world by his word, and p. 100drowned it quickly by his Word, when it was overſpread with wilfull wickedneſſe; and therefore you have like cauſe, to looke for like ſwift miſery, for as much as you are ſo wilfully and deſperately wicked. This ſharpe and plaine language of conſcience, they could not indure; and therefore willingly laboured to darken this divine light, and to ſilence this faithfull Houſe-Chaplaine. Thus 'tis with many ſinners now; Conſcience now and then, delivers ſtinging language to their ſoules, for ſuch and ſuch ſinnes; and then they ſet to lift this faithfull Monitor out of his place; and becauſe they cannot poſſibly doe this, being ſo immediately inducted by God, they ſtrive to gagge his mouth, and kill him; by running wilfully into wickedneſſe, againſt all checkes and reproofes of conſcience, and friends, as men deſperately reſigning up their ſoules to the divell, becauſe God will not humour, and ſatisfie them in their owne waies: and ſo ſhip wracke faith, conſcience, ſoule, and all for ever. That which oft-times followes upon p. 101this, is ſelfe-ſtabbing, ſelfe-drowning, ſelfe-hanging, ſelfe-poyſoning, and the like.

This is crying wickedneſſe, and incurable wickedneſſe. 'Tis crying wickedneſſe to ſtrive to gagge and kill conſcience. 'Tis Dei-cidium, to murder God. Conſcience is no other but Gods Vicegerent in the ſoule: or rather, Gods judiciary preſence in the ſoule. So farre forth therefore as a man wilfully doth injury to this, he doth commit high treaſon againſt the King of Heaven. 'Tis to ſtab the Judge of all the world as he ſits upon the Bench, ſpeaking Law and Juſtice, which very nature abhorres, as deſperatly divelliſh.

And 'tis incurable wickedneſſe: for 'tis to deſtroy the firſt medium of converſion, by which the holy Ghoſt workes in man, to gagge and kill conſcience. The firſt thing that the Spirit of God doth when he come to convert a ſinner, is to convince his conſcience, and to make that ſting him for his ſinnes, and then ſtirre him up to long after, and to ſeeke for Chriſt; and p. 102then gives faith in Chriſt, and ſo ſaves the ſinner. Now he that ſtrives to ſilence conſcience, undermines his owne ſalvation, in the very foundation and firſt ſtone thereof. He doth wilfully and wickedly prevent his owne ſoule, of all the good that God doth in this way, to bring ſinners home to himſelfe. Thou doeſt little conſider, O deſperate wretch, what great wickedneſſe thou committeſt, that ſtriveſt to gagge and kill conſcience. Thou committeſt double murther, in a ſpirituall ſenſe; which is murther of the higheſt kind: thou doeſt murther God and thine owne ſoule. And therefore I beſeech you all, to take heed of this practice. Seeing God hath given conſcience ability and parts to ſpeake, let him ſpeake freely, though he ſpeake never ſo ſharply and plainely, and doe not check him.

2Nay doe not ſleight him: which is the next thing I would a little preſſe upon you. A man that can ſpeake, and ſpeake to good purpoſe, though he be an enemy, we ſo farre honour him, as to let him ſpeake out fully p. 103what he hath to ſay, and not turn away the eare from him: give but this honour to conſcience. Many deale with conſcience, as Felix did with Paul; he willingly heard Paul a while, concerning the faith of Chriſt, but when he came to reaſon of righteouſneſſe, temperance, and judgement to come, he ſet Felix into a trembling; and then ſaith he to Paul, Goe thy way for this time; when I have a convenient ſeaſon, I will ſend for thee, Act. 24.25. So many will heare conſcience, whilſt he gives teſtimony with them, of this good thing, and that, which they have done, and it may be whilſt he tells them of leſſer faults, but when once he comes to reaſon throughly with them about their ſinnes, which are as deare as right eyes, and right hands unto them, and threatens them home, with judgement to come: when he tells them of that righteouſneſſe and temperance which the word commands, how much they have neglected it, and what they are liable to for it, and ſo ſets their ſoules into a cold ſhaking ſweat, then they have enough of conſcience, and they p. 104turne their eares and minds, to ſome other matters; and ſend conſcience away, till they be better at leiſure: this is no other, but to ſleight conſcience in his place.

God will make no other of this, but contempt of his prime Court of juſtice here below, and thoſe that ſit chiefe there, as for him: and thou wilt finde no other, but a great deale of ſecret ſoule miſchiefe by this. God hath no other Court here below, but the heart of man; and no Judge in this Court, but conſcience: and conſcience being Gods Chiefe-judge, wilt thou hearken to him when thou pleaſeſt; and when thou pleaſeſt, turne the deafe eare to him, ſay what he will? Doeſt thou thinke that God ſweares Judges for this lower Circuit, which know not Law, nor how to ſpeake upon the Bench, worth the hearing? Doeſt thou thinke thy ſelfe too great, to be arraigned by God? and to anſwere to ſuch interrogatories, as he ſhall put unto thee?

As God will make no other but contempt of this, ſo thou wilt finde no other p. 105but a great deale of ſecret ſoule miſchief by this. To ſleight the voice of conſcience, is the ready way to bring the ſoule, into ſecurity and preſumption, which are unſenſible damning evils. When there was no King in Iſrael, nor royall Courts of judicature, every man did what was right in his owne eyes. So when this royall Court of conſcience is ſleighted, the ſoule will grow feareleſſe and careleſſe, and man will give leave to himſelfe, to thinke, and ſpeake, and doe as he liſteth, and yet promiſe peace to himſelfe, though he live in the wickedneſſe of his owne heart; then which, what can be a greater ſoule evill?

Wherefore honour God, in his Royall way of judicature: and ſeeing he hath appointed an able Iudge in thy ſoule, of thy waies; ſleight him not, but diligently hearken to what he ſaith; which is the laſt thing I would a little preſſe upon you. Conſcience can ſpeake better of thy waies, then any man can doe: therefore give him leave to ſpeake, and diligently obſerve all his words, and tell me what he p. 106ſaith to thee. Doth he not tell thee, that thou art a drunkard, an adulterer, a ſwearer, a prophaner of the Lords day, an unjuſt dealer, a ſelfe-ſeeker, a time-ſerver, a man that ordereſt thy devotion and converſation, ſuitable to the times, a man that makes thine owne ends thy aime, in all thy actions? Doth he not tell thee that thou art an idle perſon, a buſie-body, a railer, a ſcoffer, and malicious perſon? Or what is it that conſcience ſaith unto thee? For he ſpeakes to no man elſe, but to thy ſelfe, ſo faithfull and diſcreet is he; and therefore I can enquire of none but of thy ſelfe O ſinner, what conſcience ſaies unto thee. Conſcience can give teſtimony with or againſt thee; prethee hearken to him, and tell me what he ſaith. When Chriſt was arraigned, and ſtood ſtill and ſaid nothing, the high Prieſt aroſe (ſaith the Text) and ſaid unto him, anſwereſt thou nothing? What is it which theſe witneſſe againſt thee? Math. 26.62. So ſay I to you, conſcience doth arraigne you now and then, and he doth give teſtimony; what teſtimony is it that p. 107he gives? Is it againſt you, or with you?

If againſt you: What is it that he accuſes you of, and condemnes you for? Doth he condemne thee, for the vanity of thy thoughts, for the levity of thy words and deeds? Doth he condemne thee for the pride of thine heart, or for the pride of thine heart and life both? Doth he condemne thee for ſheading of innocent blood? for ſcoffing and perſecuting the waies of God? Doth he condemne thee for hugging ſome ſecret ſinne, which the word diſallowes? or for thy ſuperficiall perfunctory piety? Whatſoever conſcience accuſes and condemnes thee for, honour this Viceroy ſo farre, as to weigh throughly what he ſaith; and call to minde thy waies, and conſider whether they have not beene, ſo as conſcience ſaith: and if ſo, then compare what conſcience ſaith of thy courſe, with the word of God; and if conſcience within, and the word of God without agree in one, in what they ſay againſt thy courſe; doe thou ſtrike in with thy conſcience and p. 108the word of God, and ſay of thy ſelfe and waies, as they ſay, and joyne with them in judging and condemning thy ſelfe, and thy courſes.

And then begge the Lord, that he will not ſtrike in and judge thee too; for if he judge thee too, then thou art gon for ever. Tell him, that though thou haſt ſinned, yet Chriſt hath died; and here hold. And then begge him to cleanſe and cure thy wicked heart, that thou maiſt goe, and ſinne no more, leaſt a worſe thing befall thee: namely, to be delivered from the hands of a condemning conſcience, into the hands of a condemning God, who will teare thee in pieces, and there will be none to deliver.

If conſcience give teſtimony with you, that you are pure and upright, as he uſeth the expreſſion to Iob, that in ſimplicity and godly ſincerity, you have had your converſation in the world; why then, weigh your waies by the word of God, and ſee whether the word of God ſaith the ſame of your waies which conſcience doth: if ſo, why then doe you ſtrike in too, and ſay as conſcience p. 109and Gods Word doe, and ſo owne Gods great worke of grace in your hearts, in making them upright; and thinke that thou canſt never declare love enough to God, which hath declared ſo much love to thee, as to make thee a man after his owne heart, to be a companion for his owne Sonne and ſelfe, in grace and glory.

FINIS.