A Treatise of Original Sin, Part 3 · Chapter 2

A Treatise of Original Sin · Part 3 · Chapter 2

p. 221CHAP. II.

Of Original Sinne polluting the Conſcience; Setting forth the Defilement of Conſcience, as it is quiet, ſtupid and ſenſleſſe; And alſo when it is troubled and awakened.

SECT. I.

TIT. 1. 15.

But even their mind, and conſcience is deſiled.

HItherto we have been diſcovering original ſinne, as ſeated in the underſtanding, the Metropolis (as it were) of the ſoul. We now proceed to manifeſt it, as polluting the Conſcience of every man by nature; and certainly this is more lamentable and dreadfull then the former; For if the underſtanding be amongſt the other powers of the ſoul, as gold amongſt other metals, conſcience is the pearl or diamond in that gold; If the underſtanding be the eye of the ſoul, conſcience is the apple of the eye: who would not think that our conſcience like Job's meſſenger had eſcaped in the fall of Adam, bringing us tidings of all the ſpiritual loſs we had thereby, only that was not hurt, but this Text will inform us, That from the head to the ſole of the feet (as it were) there was no place free, but that we are totum vnlnus, ſo many Lazarus's, not one place without theſe ſpiritual ulcers.

For the underſtanding of the Text, we may take notice, that Titus exerciſing his miniſterial office now at Crete (whether as a ſetled officer and Metropolitan, which ſome highly contend for, or rather as a temporary and extraordinary officer, an Evangeliſt, is not here to be diſputed.) Paul writeth this Epiſtle to him concerning his end, why he left him there, and alſo exciteth him to a lively performance of his office, eſpecially in a ſharp and ſevere rebuking of them, becauſe of their doting ſtill about Jewiſh fables and ceremonies, foreign, clearly without ambiguities, foreign, ſo Varinus, or foreign, ſo Heſychius, or cuttingly (as it were) to go to the bottom of the putrified ſore, that no unſound core be left behind, ſo Illyricus. And to evidence the crime of the Cretians the more, he brings a teſtimony from Epimenides, whom he cals their Prophet by way of conception, for they eſteemed him ſo, ſacrificing to him, for he pretended p. 222in furious fits to be like one acted with a divine ſpirit and rapture. Now this famous brand he ſtigmatizeth the Cretians with, That they were alwayes liars, &c. And although Epemenides, being a Cretian, it might be retorted that he lied in ſaying, The Cretians were lyars, yet the ſpeech is to be underſtood not of every one, but of the general part, and therefore the Apoſtle ſaith, This witneſſe is true; From whence Aquinas gathereth, That whereſoever there is any truth, a Doctor in the Church may make his uſe of it, becauſe all truth is of God. The uſe here is not ſo much for confirmation, as conviction; if you ask, Why muſt theſe Cretians be ſo ſharply rebuked for their Doctrine about Jewiſh Ceremonies, ſeeing Rom. 14. The Apoſtle doth there preſcribe another deportment to ſuch (viz.) of for bearance and condeſcenſion? The Anſwer is, Thoſe that are there ſpoken of, were ſuch as did erre out of infirmity and weakneſſe, but theſe in Crete were ſuch as did obſtinately and pertinaciouſly defend theſe falſe Doctrines, therefore they muſt be ſeverely dealt with, yet the end of this cenſure is medicinal, That they may be ſound in the faith, all errour is a ſickneſſe and a diſeaſe.

The Apoſtle having thus informed about Titus his duty, he proceedeth to ſome Doctrinal Inſtruction about thoſe erroneous opinions, inſtancing in one, which was greatly controverted in the Infancy of the Church, and that is about the choice of meats and abſtinence from them. To obviate any corrupt Doctrine herein, he layeth down this weighty Propoſition, To the pure all things are pure, that is, to ſuch who are ſanctified by the Chriſtan ſaith, and are righly inſtructed in Chriſtian liberty, all things (viz.) of this kind (not adultery, fornication, or ſuch ſinnes) are pure to them, they may lawfully uſe them: Every creature as the Apoſtle elſwhere, being ſanctified by the Word of God and prayer. This Truth he amplifieth by the contrary Propoſition, To the defiled and unbelieving, nothing is pure, this is more then if he had ſaid, All things are unclean, for that might have been limited, as in the former to things of this kind, but ſaying, that nothing is pure to them, is ſignified hereby, that all is pitch (as it were) that the, touch; That like a Leper, even good things do not purifie them, but they defile them: And then you have the cauſe and fountain of this, Even their mind and conſcience is defiled; No wonder the ſtreams are polluted, when the fountains are: By mind, is meant the ſpeculative part of our underſtanding, by conſcience, the practical part; and therefore having ſpoken of the pollution of the former, we now proceed to the later.

This Text is deſervedly brought by Proteſtant Authors to prove, that all the actions of unregenerate perſons, and much more of Infidels, are altogether ſinne, that there is not one truly-good action to be found amongſt them, and that becauſe the mind and coſcience is thus all over polluted. The Popiſh Interpreters, becauſe they are for the Negative, yea ſome going ſo farre, as to plead for the ſalvation of Infidels, though without the knowledge of Chriſt, do limit the Text too much, as if it were onelyonly to be underſtood of thoſe whoſe minds were not informed with true knowledge, nor their conſciences rightly guided in thoſe Diſputes about Judaical Ceremonies, as if to ſuch only all things were unclean; but although theſe perſons gave the occaſion, yet the Apoſtle maketh an univerſal Propoſition, and therefore he doth not onelyonly ſay, the defiled, but unbehevers, which comprehends all thoſe that have no true knowledge of Chriſt; and the reaſon is univocally belonging to every one, for every mans mind and conſcience without ſaith is polluted, and cannot pleaſe God.

The Fountain thus cleared, this ſtreame of Doctrine floweth from it, (viz.)

That the conſciences of all men by nature are polluted and defiled; Even their mind and conſtience (ſaith the Text) ſignifying by that expreſſion, that there remaineth no hope (as it were) for them, when the foundations are thus removed. p. 223To this defiled conſcience in Scripture is oppoſite foreign, a good conſcience, 1 Pet. 3. 16. foreign, 1 Tim. 3. 9 a pure or clean, and that by the bloud of Chriſt, Heb. 9. 14. foreign, Heb. 13. 18, foreign, Act. 24. 16. And this kind of conſcience onelyonly thoſe that are regenerate have: But an evil conſcience is foreign, as here in the Text foreign, as Heb. 9. 22. foreign, 1 Tim. 4. 2. There is alſo foreign, a weak conſcience, but that the godly may have. The conſcience were are to treat upon is the defiled one, and that not ſo much as made more impure and ſinfull by voluntary impieties, as what it is by nature in evey one; And before we come to demonſtrate the pollution of it, it is good to take notice of the nature of it. The New Teſtament uſeth the word foreign about thirty times, and that for conſcience. In the Old Teſtament the Hebrew word Madani is once rendred, Eccleſ. 10. by foreign, but moſt commonly that which in the New Teſtament is called conſcience in the old is called Leb, the heart of a man: So Davia's heart is ſaid to ſmite him, apponere ad cor, and redire, and cor, are nothing, but the acts of conſcience, and thus ſometimes in the New Teſtament, 1 John 3. 20. If our heart condemn us. It's obſerved that the firſt ſignification of the word Leb, is a conſperſion, or meal ſprinkled with water: Thus the heart of a man is a lump (as it were) watered and ſprinkled with ſome common principles and apprehenſions about God, and what is good and evil: As for the nature of conſcience it ſelf, it is not good to be too nice in Scholaſtical Diſputes about it, remembring that of Bernard, There was Multum ſeientiae, but param conſcientiae in the world. It's diſputed, Whether conſcience be a power or an habit, or an act onelyonly? that it is not a power Aquinas proveth, becauſe that can never be removed, or laid aſide, or changed, whereas conſcience may; Some ſay therefore it's an habit, others, as Aquinas and D^r Ames, anſwering M^r Perkins his Objection, Why it cannot be an act, that it is an act? But certainly, as ſcientia is ſometimes taken for that which is by way of a principle or habit in man, and ſometimes for that which is by way of act; So alſo it is with conſcience, it taketh into its nature both that practical habit (called by Ariſtotle, Intellectus, or the habit of firſt principles) and alſo the actual application of them, for if conſcience were not habitual, as well as in act; There were no conſcience in men when they are aſleep, which yet cannot be denied unto regenerate perſons: So that as in Scripture, ſaith and love are taken ſometimes for the habit of thoſe graces, ſometimes for the acts of them; ſo alſo conſcience is taken both for the principle, and the act it ſelf; For to the acting of conſcience there is required (as all obſerve) a practical Syllogiſme: Thus, Whoſoever is a fornicator, a drunkard, a curſer, cannot inherit the kingdom of God: But I am ſuch a ſinner: Therefore I cannot inherit the kingdom of God. Or on the contrary, To him that believeth, and is of a broken contrite heart, pardon of ſinne is promiſed: But I believe and am of a broken heart: Therefore to me pardon of ſinne is promiſed. Thus conſcience is well called the practical underſtanding, for whereas the ſpeculative hath for its object, that which is meerly true; this looketh upon it as ordinable to action, as ſuch a truth is to be brought into particular application. To every acting then of conſcience compleatly, there is required a Syllogiſme, either interpretative or formal; And as Dr. Ames ſaith well, Conſcience in the major Propoſition is Lex, in the Aſſumption it is Teſtis, in the Concluſion it is Judex. In the firſt Propoſition, there it is by way of a Law, dictating ſuch a thing to be true; In the Minor it is a Witneſſe, bearing witneſs either againſt or for our ſelves; And laſtly, it is a Judge paſſing ſentence according to the premiſſes; And in that it is called conſcience it doth relate to another, a knowledge with another, that is either our ſelves; ſo that conſcience in its actings is conceived as a perſon, as it were, diſtinct from us, and ſo that witneſſeth with our hearts, what we are, and what we have done; Hence if a mans conſcience lay a ſinne to his charge, though all the world free, him, yet he beareth p. 224guilt and terrour about with him, Quid proderit tibi non habere conſcium habenti conſcientiam, or elſe, which is more probable, it is called conſcience, or knowledge with, in reſpect of God: So that in the actings of conſcience, there is a ſenſe and apprehenſion of the knowledge of God, and his preſence; Therefore conſcience doth alwayes bear ſome aſpect to God, this God will ſee, this God will puniſh, this God hath forbidden, and therefore let me betime take heed how I do it; So that while conſcience hath any ſtirrings and vigorous actings there is ſome hope in a man. Although it be thus generally received by all, that conſcience belongs to the underſtanding, yet Durand makes it ſomething probable (Lib. 2. Diſtinct. 39. Quaſt. 4.) That if it be not the will, yet the will is neceſſarily included in the workings of conſcience, ſo that conſcience doth denote underſtanding and will alſo; For that act of conſcience which is called remordere, to bite and ſting a man, to make him grieve and be ſad upon the committing of ſinne, muſt flow from the will.

Secondly, Although man hath loſt the Image of God, and be thus all over polluted, Yet he hath not leſt, neither his ſoul, or the faculties thereof with ſome imbred principles both ſpeculative and practical, which can no more be ſeparated from the ſoul, then the beams from the Sunne. Hence that habit of practical principles, ſuch as, that there is a God, that he is to be worſhipped, that Parents are to be honoured, is called foreign, à conſervando, becauſe theſe are kept and preſerved ſtill, or rather as Martinius in his Lexicon out of Hierom, becauſe theſe do inſtigate and incline to keep us from ſinne in our actions. The Scholmen commonly call it Synderiſis, and ſay, It is as much as con-electio, but this is, becauſe of their ignorance of the Greek tongue. Theſe Reliques of Gods Image are leſt in us ſtill, even as after ſome great fire of a ſtately Pallace, there remain ſome ſparks long after; or in the demoliſhing of glorious Towns, there will ſome rudera, ſome remnants appear of ſuch a building. It is true, This is queſtioned by ſome, Illyricus out of his vehement deſire to aggravate ſinne, denieth there is any ſenſe or knowledge of a God left in a man more then in a bruit, and endeavoureth to anſwer thoſe places of Scripture, which are brought to prove thoſe common principles, or implanted knowledge in a man by nature. The Socinians alſo, (though plowing with another heifer) do deny any implanted knowledge by a God, but that it comes by ſame and tradition: On the other ſide Pelagians, Arminians, and ſome Papiſts fall into another extream, for they hold ſuch principles about God, and what is good, that they may be light enough to guide us to ſalvation. It is not my work now to examine either of theſe, for the truth is between theſe two. There are ſome implanted practical notions in us about God, and what is good, agaiſt thoſe that erre in the defect, and yet they are no wayes able to conduct to eternal happineſs againſt thoſe that erre in the exceſſe. To prove this will be to anticipate my ſelf in the protract of this Diſcourſe about original ſinne; Therefore here only we take it for granted, That there are ſuch principles, as alſo a conſcience to diſcern between good and evil, which though it be greatly polluted, Yet this candle of the Lord, (as it is called, Prov 20. 27. ſearching the inward things of a man) is not quite extinct, Whether theſe common principles, are naturally propagated as the body is, (as the Lutherans ſay, who hold the Traduction of ſouls from parents) or, whether they are De Novo created in the creation of the ſoul, as the diſſentient party from that opinion muſt hold, is not here to be debated, we may conclude, That the ſoul hath a natural teſtimony in it ſelf about God, and therefore in ſudden calamities doth immediately cry out to him, which made Tortullian ſay, O anima naturaliter Chriſtiana!

Thirdly, Becauſe conſcience doth thus witnes with God, and as it were in Gods ſtead; Hence it is, That is hath ſuch a command and power over a man, that we muſt not go againſt conſcience: We may go againſt our wils, againſt our affection, but we muſt p. 225not go againſt our conſciences, no not when they are erroneous, and though they dictate ſinne, as Rom. 14. ult. Whatſoever is not of faith is ſinne; and be that doubteth, is condemned; conſcience is but an inferior Judge, God and the Scripture are ſuperior to it; ſo that when conſcience preſcribeth any thing, and we come to know it is againſt Gods Word, then we are to reject it, as the inferior Magiſtrates command is made void, when the ſuperior doth countermand; but while the practical dictate of conſcience doth abide, and we know not that God doth forbid it, then we muſt not go againſt it; and the reaſon is, becauſe it witneſſeth to our apprehenſion with God; and therefore to go againſt it, though it may not be materially a ſinne, becauſe in an error, and in a deluſion, yet formally it is, becauſe we contemne God and his Authority over us: The very Heathen could ſay, foreign, conſcience is a God to every man. It is true, that Atheiſtical Writer, (lib de Cive.) As he doth moſt prophanely determine, That it is a ſeditious opinion, to hold faith and holineſs are ſupernaturally infuſed and inſpired; ſo alſo to hold, that to diſcern between good and bad, juſt and unjuſt, is a duty belonging to the conſcience of private men, in what they are to act. What is this, but to reach men Atheiſm by art and precepts? As Logick and Philoſophy are taught, and doth it not condemne the whole Doctrine of the Goſpel, as being incompatible with obedience to Magiſtrates. Seeing then that conſcience is thus left in a man with ſo great power and authority, ſeeing by it, good is to be done, and ſinne avoided, the pollution of it will be the more dreadfull, and lamentable: what hope is there of mans power to convert himſelf to God, when the conſcience is thus waſted by ſinne? If the watchman be blind, if the witneſs be dumb, if the judge be corrupted, How can any ſaying reformation be upon us? If the falt be unſavoury, which is to ſeaſon other things, what is it good for, but to be caſt away? this ſhipwrack of a good conſcience, which all made in Adam will undo us for ever, were not grace interpoſing.

SECT. II.

A more particular Diſcovery of the Pollution of every Mans Conſcience by Original Sinne.

THe work next in order, is to diſcover the pollution of every mans conſcience by original ſinne, And

Firſt,It's covered over with the veil of Blindneſs. There is naturally a blindneſs and a veil upon it, whereby it horribly miſjudgeth, and ſo deſerveth the Prophets woe, calling evil good, and good evil, light darkneſs, and darkneſs light. Take the conſcience of an Heathen, not inlightned by Gods, Word, and what darkneſs covereth the face of it? how inthralled to Idols, as if they were a god that could either damne of ſave? yea, the conſciences of ſome Hereticks have had ſuch Aegyptian darkneſs upon them, that they have thought they have ſerved God by doing moſt abominable, and unnatural things; Inſomuch that had not ſome of the Ancients, worthy of credit, delivered ſuch things about them, we could never have believed that the conſcience of a man could be ſo farre blinded, as to think ſuch things lawful,Vid. Cerd. i… Tert. de preſc. much leſs a worſhip of God. The Gnoſticks taught, That fornications and uncleaneſs were frequently to be exerciſed, ſo as to avoid all conception, and if a child did follow, they would draw it from the womb, beat it in a …rter, ſeaſon it with honey and pepper, and ſo eat it, ſaying, That in this manner they did celebrate the great Paſſover. The Carpocratians alſo affirmed, That every one was bound to commit ſinne, and that the ſoules were put into the bodies, till p. 226they did fullfill the meaſure of their iniquities, applying that in the parable to this purpoſe, Thou ſhalt not go out till thou haſt paid the laſt farthing. So the Montoniſts made a ſacrifice of the bloud of an infant a year old, which they did with needles (in a moſt cruel manner) prick to death: Theſe alſo ſaid, That it was as great a ſinne to pull a leaf off the tree, as to kill a man. The Donatiſts would throw themſelves from ſteep mountaines and drown themſelves in waters, to make themſelves Martyrs; what horrid blindneſs was here upon their conſciences? It is true indeed, theſe were not ſuddenly made thus abominable, Therefore here was a voluntary contracted blindneſs upon their conſcience, and a judicial one inflicted upon them, God giving them up to blindneſs, yet had there not been ſuch imbred error upon the conſcience, ſuch natural blindneſs upon it, it could never be improved to ſuch height of impiety: Oh then groan under this blindneſs that is naturally upon thy conſcience! That which ſhould be the Pilot to guid the ſhip of thy ſoul and body to an eternal haven, that knoweth no Compaſs, beholdeth no Starre, but being practically blinded carryeth thee to hell, while thou art thinking, thou art failing to heaven: That which ſhould be the rule to thy actions is all over crooked and perverted: Thus every mans conſcience is naturally in the dark, and maketh us fall into every ditch, becauſe the blind leadeth us; ſo that while the foundation is thus deſtroyed, there is no hope either of converſion or ſalvation: Thou that walloweſt in thy ſinnes, thou that art upon the brinks of hell, and yet rejoyceſt and makeſt thy ſelf bleſſed; Oh that thy conſcience were inlightened! Oh that the Lords candle within thee did give any light! what a terrour and an amazement wouldſt thou be to thy ſelf? thou art no better then a bruit, till this conſcience in thee is able to informe, and direct thee.

Secondly,II. With Senſleſneſs and Stupidity. Conſcience is naturally polluted, not only by the blindneſs, but alſo by the ſenſeleſſneſs and ſtupidity that is upon it. This is the evil polluted conſcience, lying in every mans breaſt faſt aſleep; ſo that though one ſinne be committed after another, Though luſts as ſo many thieves come to ſteal thy ſoul away, yet this dog doth not ſo much as give one bark: Doth not experience abundantly confirme this? ſee you not moſt men going on in all evil and wickedneſs, ſo that you would think they dare neither eat or drink or ſleep, leſt ſo many Devils ſhould come and carry them quick to hell? yet they have a ſtupified conſcience, it never giveth them one blow, or a check for it: how cometh this ſerpent in thy breaſt to be thus benummed, that it doth not give one hiſs? The expreſſion you heard of an evil conſcience, was a feared one, That is (as ſome expound it) a ſenſeleſs hardened one, like any part of the body that by burning is made inſenſible: Others ſay, That as a putrified part of the member of the body by inciſion is cut off; ſo (they ſay) it's a conſcience cut off from a man, that he hath none at all. Others they allude thus, As brands and markes of infamy are made by hot irons upon the ſhoulders and faces of ſtagitious perſons; Thus it's a conſcience that is branded and noted by all, whereby he is made infamous and a reproach, where he liveth. All theſe explications may well be taken in, and although the Apoſtle ſpeaketh there of ſome enormous wicked men, more vile then ordinary, yet as Paul, Rom. 3. doth apply, to all men by nature, what the Pſalmiſt had ſpoken of ſome notorious, and moſt ungodly enemies of the Church: becauſe the ſeed and root of theſe is in all; ſo we may appropriate this feared conſcience to every man naturally, whereby a man commits groſs and foul ſinnes, and yet finds not one prick or ſtab at his heart for it; What made David, when he had numbered the people to have his heart ſmite him preſently, but becauſe his conſcience was ſanctified and made tender by God, whereas thou canſt a thouſand times fall into the ſame groſs-ſinnes, and thy conſcience giveth thee not one laſh for it? Is not this becauſe thy conſcience is ſtupified? ſo that it hath made thee in all thy ſinnes, as Lot p. 227was, when made drunk by his daughters, He knew not in the morning what he had done. Thus with the ſame ſtupidity and ſottiſhneſs doſt thou act ſinne, it cometh from thee, as excrements from a dying perſon, and thou haſt no apprehenſion of them: as in ſleep the ſtomack doth digeſt that meat, which if waking would ſo moleſt it, that there would be no eaſe, till exonerated: Thus while conſcience is aſleep, thoſe things are committed, which if it were tender, it would with fear and trembling fly from. O men bitterly to be lamented and mourned over! Conſcience which is ſet as a ſchoolemaſter to direct and reproove thee, is become a flatterer, or rather lieth ſtark dead within thee, that the Devil, and ſinne, in all the luſts thereof, may hurry thee whether they pleaſe, and conſcience doth not contradict; ſo that you may as well offer light to the blind, ſpeech to the deaf, wiſedome to the bruit beaſt, as publiſh the great truths and commands of God to them, while conſcience is thus ſtupified within them; Therefore in converſion the firſt work of grace is to make this tender, and ſenſible, even of the leaſt ſinne.

SECT. III.

The Blindneſs and Stupidity of Conſcience diſcovered in the ſeveral Offices and actings of it.

THirdly, Becauſe this pollution of the conſcience is expreſſed in the general, (viz.) blindneſs and ſtupidity. Let us examine how this ſinfullneſs is ſeen in the ſeveral offices and actings of conſcience, for which God hath placed it in the ſoul, And

1. One main work of conſcience is, to apply, what we read in the Scripture as generally ſpoken, conſcience is to apply it in particular. When it readeth the threatnings and curſings of the law to ſuch ſinnes as thou art guilty of, then conſcience is to ſay, This belongeth to me, This curſe, This burden, is my curſe it's my burden: Becauſe David did not let his conſcience do its duty in application. David could condemne ſinne in general, His wrath is kindled againſt ſuch ſinners as himſelf in the general, Nathan was forced to be in ſtead of conſcience to him, ſaying, Thou art the man: Thus conſcience, if not polluted, when it heareth any woe denounced againſt ſuch and ſuch ſinnes, then that ſtands up, and ſaith, Thou art the man; hence God giveth the commands by particular application, Thou ſhalt not commit adultery; Thou ſhalt not ſteal, that conſcience may ſay, This Commandment belongs to me; As natural bodies they act by a corporal contact, ſo the Scripture worketh upon the ſoul by a ſpiritual contact, and that is the application of conſcience; Inſomuch that if we do a thouſand times read over the Scriptures, if we hear Sermons upon Sermons all our life, if conſcience doth not apply, all becomes ineffectual. And this may anſwer that Queſtion,

How it cometh to paſs that a man can commit thoſe ſinnes, which he knoweth to be ſinnes, which his conſcience tells him are ſinnes? Who are there ſo much ſtupified and beſotted by ſinne, that do not in the general know, that the waies they live in are wicked, that they provoke God, that they ought not to do ſo? How then is it poſſible, that they ſhould cloſe with thoſe ſinnes that they know to be ſo, ſeeing the will cannot will evil, as it is evil.

Now the Anſwer is, This ariſeth from the defect of conſcience, ſhe doth not particularly make ſuch a powerfull application pro hic & nunc, as it ought to do; There is therefore a general knowledge, an habitual knowledge of ſuch things to be ſinnes; yea it may be a particular apprehenſion, that they p. 228are now ſinning and offending God; but this is onelyonly a ſpeculative apprehenſion, it's not a practical one produced by conſcience in thee: Oh therefore that all our Auditors were delivered from this original pollution of conſcience, for therefore we preach in vain, and you hear in vain, becauſe no application is made to your own hearts! None brings the truth, the command, the threatning to his own ſoul, ſaying, This is my portion, none ſo guilty as I am in this particular, and thus (as ſhe ſaid to the Prophet) Thou haſt brought my ſinnes to my mind; or as the woman of Samaria concerning Chriſt, He had told her of all that ſhe had done: Thus faith the applying conſcience, This Sermon brings my ſinnes to my mind, This Sermon tels me of the wickedneſſe at ſuch a time committed by me: It was the Prophets complaint of his hearers, None ſaid, What have I done? They did not make a particular application; Therefore till the grace of God quicken the conſcience, making thee to cry out, What ſhall I do, I have ſinned? Gods Word hath found me out; It is me the Law condemneth; It is me that the curſes belong to, as if I were mentioned and named, as if I had heard a voice from Heaven, ſaying, Thou Thomas, Thou John, here is thy ſin, here is thy doom; Till (I ſay) this be done, all thy knowledge in the general, all the Texts of Scripture in thy memory, they have no influence at all.

Secondly, Herein is the corruption of the conſcience naturally ſeen, That though it doth apply, yet it is in ſo weak and cold a manner, that it hath loſt its activity and predominancy over the affections and the will of a man: inſomuch that though conſcience do ſpeak, do rebuke, do apply, yet a man careth not for it; The affections and the will are not kept in awe by it: Thus although conſcience in many doth not ſo much as ſtirre, it is ſtark dead, yet in many it doth ſometimes apply, bringing home the Word of God to the heart, ſo that he cannot but confeſſe, if he doth thus and thus he ſinneth, but then conſcience is too weak, affections and paſſions like Amnon to Tamar are too ſtrong, and conſuperate her, whether ſhe will or no: Is not this the dreadfull condition of many, who frequent our Congregations, whoſe conſciences condemn them daily? Thou art ſuch a ſinner, thy wayes are damnable, but they ſlight and deſpiſe theſe applications of conſcience, as rude Scholars the authority of their Maſter; what care they for the Monitor in their breaſt? Like Balaam they will preſs forward to their wickedneſs, though conſcience ſtand like an Angel with a ſword in his hand to ſtop in the way. Rom. 1. 18. The Apoſtle ſpeaketh excellently to this purpoſe, They detain the truth in unrighteouſneſſe, they keep conſcience a priſoner, gladly would that do its duty, but they impriſon and ſhackle it; now this weakneſſe is come upon conſcience by original ſinne, otherwiſe Samſon like, nothing could bind that, but it would command the will and affections, yea the whole man to obey it: Oh the pitifull eſtate then of ſuch men, who are ſinners againſt conſcience, prophane againſt conſcience, whoſe luſts are ſtronger then their conſcience! As it is with ſome poor priſoners, they go up and down with their Keeper; Thus do theſe men, they go from place to place, from company to company to commit their ſins, and conſcience as their keeper followeth them up and down, only they deſpiſe and contemn the dictates of it, which will be wofull in the later end.

Thirdly, Though conſcience may apply, Yet as it doth it weakly and faintly, ſo alſo ſeldom, and not conſtantly, nor daily. The Cock crew once or twice, before Peter remembred himſelf; Conſcience may apply once or twice, yet the noiſe of luſts drown the voice of it. Therefore unleſſe it ſpeak frequently, unleſs it be applying often, as the Prophet did three times to the dead child, there will not be any ſpiritual life procured: Thus you have the conſciences even of natural men in ſome fits, under the expectations of ſome great and eminent judgements: They finde the power of conſcience upon them, as Pharaoh, Ahab and Felix, p. 229who trembled under Paul's preaching, but then this is a flaſh only; it's like a ſudden clap of Thunder that terrifieth for the preſent, but when paſt is preſently forgotten: Thus in fears of death, under ſome powerfull Sermon, thy conſcience giveth a blow, a ſharp prick into thy heart, for the while thou art in ſome agony, in ſome terror, but becauſe conſcience doth it not often, never giving thee over, till it hath recovered thee, hence it is that thou returneſt to thy old ſtupidity again.

Fourthly, As conſcience naturally doth not its duty in applying, So neither in witneſſing, in bearing teſtimony to our actions, which yet is one great end why conſcience is put into a man. It is ordinarily ſaid, Conſcientia eſt mille teſtes; conſcience is a thouſand witneſſes, and ſo indeed when it doth bear teſtimony to a mans action, it's more then a thouſand, it's more then all the world; yea, it is not only mille teſtes, but mille tortores, a thouſand tormentors, but (alas) it's ſo defiled, that in many things, if not in all things, it faileth, and giveth (at leaſt) no true witneſs at all; For if there were not this pollution upon it, With what a loud voice would it cry to thee, ſaying, I know, and God knoweth, what are the ſinnes that thou daily liveſt in? What little regard this witneſs hath, appeareth, That if men can accompliſh their impieties, and none behold them, if there be no witneſſes to confirm it before men, they matter not at all, for the witneſs that conſcience, and God can bear againſt them: Oh this vileneſs of thy heart, that thou runneſt from the eyes of men, but not conſidereſt the eyes of God, and of thy own conſcience that behold thee! Though indeed thy conſcience is for the moſt part mute and ſpeechleſs, lets thee alone, do what thou wilt, it will not witneſs againſt thee, but is bribed rather, and ſpeaks for thee, and flattereth thee. Bewail then the ſinfulneſſe upon conſcience even in this very particular, that it doth not bear witneſſe to thy evil actions, or when it doth, it is ſo coldly, and languidly, that thou canſt hardly hear the voice of it, whereas, as the Prophet (which is like an external conſcience in the Church) is, To lift up his voice like a Trumpet, to inform of tranſgreſſions, and not to ſpare: Thus it ſhould be with conſcience in thee; And as there is a woe to that people whoſe Paſtor is a dumb dog, no leſſe is it to thoſe whoſe conſcience alſo is a dumb dog; So that though the witneſſes and teſtimonies of conſcience againſt thy ſelf, and actions be troubleſom and vexatious, thou canſt not eat, or drink, or ſleep for them, yet this is more hopefull, and may be more preparatory to converſion, then when thy conſcience will ſay nothing, or is corruptly bribed, ſaying to thee in all thy actions, as Abſolom did to every one that came to him, That his cauſe was good; but above all theſe cold and ſoft whiſperings of conſcience, as if that were afraid of thee, more then thou of it, are notoriouſly diſcovered in the actings of ſecret ſinne; For if thy iniquities be committed ſecretly, though thou liveſt in ſecret uncleanneſs, in ſecret thieving and coſening in thy dealings, ſo that the world doth not know it, thou thinkeſt all is well with thee: Now how could this be, if conſcience did roundly bear witneſs to theſe ſecret ſinnes? This would as much ſhame, affect and torment thee, as if all the world did know what thou haſt done in private: Oh but this conſcience is muzzled! Or as was ſaid of Demoſthenei, when he would not plead for a Clyent, but pretended a Quinſie in his throat, he did Argentanginam pati; Thus thy conſcience hath ſwallowed a Camel into its throat, and ſo ſpareth thee, and lets it alone: Otherwiſe if conſcience did his office, thou who liveſt in ſecret ſins, wouldſt be more moleſted and diſquieted by its continual teſtimonies againſt thee, then if all the Congregation had been ſpectators of thy private wickedneſs; Therefore the pollution of the conſcience by original ſinne, is fully proclaimed by all the hidden works of diſhoneſty, by all the cloſe, ſecret ſinnes committed in the world; For were conſcience ready to teſtifie, it would follow thee as cloſe as the ſhadow to the body, as Aſahel did Joah: Oh then let ſuch clandeſtine ſinners be afraid! for though conſcience be p. 230now ſtupified, yet this will one day be the gnawing worme in thee that will never die.

SECT. IV.

The Corruption of Conſcience in accuſing and excuſing.

THe next particular is, That in thoſe actings of conſcience which are ſaid to be accuſation and excuſing, even herein will appear wonderfull pollution. It is (as you heard) groſly defiled in application, and in bearing witneſſe; now we may hold it grievouſly wounded alſo in regard of theſe actings, Rom. 2. 15. The Apoſtle ſpeaking of conſcience, which is even in Heathens themſelves, he ſaith, It beareth witneſſe with them, and thereupon their thoughts are accuſing or excuſing one another. But if we do conſider, how naturally conſcience behaveth it ſelf in theſe workings, we ſhall have cauſe to be aſtoniſhed at all the evil which is come upon us; For in the duty of accuſing is it not wholly ſilent? Do not men runne into all exceſs of riot? Do they not imbrace any wickedneſs ſuggeſted? Yet where is that Murmuratio and remorſus, as they expreſs it? Where is that regreting, that ſmiting of conſcience which ought to be? Oh how buſie is the Devil (as when he poſſeſſed ſome bodies to make them dumb) ſo alſo to make thy conſcience dumb! It is judged by Divines to be an exceeding great mercy of God, that he hath left a conſcience in a man, for if that had not ſome actings, there would be no humane ſocieties, the world would be like a Chaos as it was at firſt, only conſcience is a bridle to men, and a curb to their impieties, but when this is ſo corrupted, that it cannot do its office; though ſinnes be committed, yet conſcience will not accuſe, will not condemn; What hope doth then remain for ſuch an one? Conſcience is called by Bernard, Speculum animae, the ſouls Looking glaſs, by beholding thy conſcience thou mayeſt ſee, what are thy ſinnes, what are thy duties, what is to be repented of, what is to be reformed: Oh that thoſe who look often into the glaſs for their bodily faces, (ſo as to ſpie every ſpot, and to mend an hair if it be not handſome) would more conſult with this ſpiritual glaſs, their conſcience would ſhew thoſe deformities, thoſe corruptions that they are not willing to take notice of; onelyonly here is the difference, the material glaſs will faithfully repreſent what thou art, it will not flatter; If thou art polluted, deformed, it will diſcover thy face as it is, it will not flatter thee, but conſcience is a glaſs that may be corrupted to make thee appear fairer then thou art, but if clean and pure, then it will not favour thee; But as you ſee it was with David, when he had numbred his people, preſently his heart ſmote him, ſuch power it will alſo have over thee: This accuſation is called ſmiting, becauſe of the ſtrong impreſſion it maketh upon the ſoul; Conſcience is alſo called a Book, and the Scripture may intend this as part, Revel. 20. 12. where at the Day of Judgement it is ſaid, Books ſhall be opened, and the dead were to be judged according to what is written in thoſe books; One of theſe books that muſt be opened, and by which men ſhall be judged is conſcience, that is the debt-book, the Dooms-day-book; There is no ſinne committed, but there it is ſet down and regiſtred, and one day it will be found there, though now for the preſent thou takeſt no notice of it: As conſcience is a book, ſo as Bernard ſaid (De Inferiori domo) All books are to reform this book, all other books that are written, yea the Bible it ſelf, they are to amend this book of conſcience. This book thou art to read every day, yea conſcience is not only a book, but it's the Writer, the Recorder alſo; Conſcience is the ſouls Secretary or Regiſter, and faithfully ſets down every ſinne, Item, This day ſuch oaths, ſuch lies; Item, Such a p. 231drunken fit; Item, Such omiſſion of duties; Thus conſcience ſhould do its work; But oh how negligent and ſordid is conſcience herein! What foul acts may be committed, and yet not the leaſt ſting or gripe of conſcience? We have a remarkable inſtance of this in Joſeph's brethren, when they had ſo cruelly and bloudily dealt with their brother, throwing him in a pit, and as to humane conſiderations' fully deſtroyed him, yet faith the Text, They ſate down to eat and drink; What preſently after ſuch an unnatural ſinne, to find no Scorpions in their breſts, as it were, but to ſit down and eat? Geneſ. 37. 25. as if no evil had been perpetrated; What an adamant or rock were theſe mens conſciences turned into? And is not this the ſtate of many men, and that after the commiſſion of ſuch ſins, which even nature may condemn for.

And as from the ſecond act, which is excuſing; here we have large matter to treat upon, Who can comprehend the length, and depth, and breadth of the evil of conſcience in this very thing? To excuſe, to clear, to juſtifie a mans ſelf: Did not conſcience thus in the Jews of old? Did not conſcience thus in the Phariſees? Doth not conſcience thus in the breaſts of all civil and moral men? Whence is it that they can ſay, God, I thank thee I am not as this Publican, I am no drunkard or ſwearer, and therefore bid their ſouls, Take all reſt? Is not this becauſe conſcience is turned into a Camelion, to be like every object that it ſtands by? Thus it is with their conſcience excuſing all they do, flattering a man, ſaying. His eſtate is good and ſecure, they are not ſuch ſinners as other men, whereas if conſcience were well enlightned and informed out of Gods Word, in ſtead of excuſing it would impartially accuſe and condemn.

Thirdly, Conſcience is polluted in a further acting which it hath, for when application, witneſſing and accuſing will not do, then it terrifieth, which you heard was ſmiting. Conſcience fals from words to blows, Acts 2. 37. It is there notably expreſſed, They were pricked in heart, foreign, it was as if a dagger had been ſtabb'd into them, and thus it did work upon Felix, inſomuch that it made him tremble. Thus it did upon Cain and Judas; Now conſcience naturally is greatly polluted in this thing, for either it doth not at all give any blows, or if it do, it is with ſlaviſh ſervile and tormenting thoughts, that it maketh the ſinner runne from Chriſt, and doth indiſpoſe him for any mercy and comfort; But of this more in it's time.

Fourthly, Conſcience hath a further and ultimate work or acting in a man, and that is to judge It is a witneſſe, an accuſer and a Judge alſo. There is a Tribunal ſhould be erected in every mans heart, where conſcience is to ſit as Judge, and this Court of conſcience is daily to be kept. This is no more then when Pſal, 4. we are commanded To commune with our own hearts, and be ſtill; when we are commanded To ſearch and try our wayes, or 1 Cor. 11. To judge our ſelves that we be not judged. This is the great duty which not onelyonly Heathens commended Noſce teipſum, and Tecum havita, and which another complaineth of the neglect thereof, In ſe nemo tentat deſcendere, but it is very frequently commanded in the Scripture, as the foundation and introduction into the ſtate of converſion, as a conſtant duty in perſons converted to prevent Apoſtaſie. But who is there that doth keep a daily Court thus in himſelf? That which Pythagoras, Seneca, and Heathens have admired, To examine our ſelves, What have I done to day? Wherein have I ſinned? In what have I exceeded? This Chriſtians, though inlightned by Gods Word, are horribly ſloathfull and careleſſe about: When is this examination, this ſcruteny ſet up? When are thy actions, thy thoughts called to the barre, and judgement given againſt them? Now this judgement of conſcience is ſeen about a two-fold object, Our Actions, and our Perſons; our Actions, they are to be judged, Whether they be agreeable with the Word of God, or no? Whatſoever thou undertakeſt, and art not perſwaded of in conſcience as lawfull, is a ſinne, Rom. 14. Whatſoever is not of faith p. 232is ſinne: Now examine thy actions, thou prophane man; ſee whether they will bear the Touchſtone or no: Doth thy conſcience tell thee, ſuch wayes are lawfull? Art thou out of faith thus perſwaded to do? Look over all thy thoughts, all thy words, thy actions, and weigh them in the balance of the Sanctuary; See whether they be chaff or wheat; Judge them before God cometh to judge them: As our Actions, ſo our Perſons, and the frame and conſtitution of our ſouls; and here conſcience is more unable to do its work, then in the former; For actions (at leaſt many of them) may be condemned by the light of nature, but when thou comeſt to ſearch thy heart, to judge that, here is much heavenly skill and prudence required: Did the hypocrite judge himſelf? Did the civil phariſaical man rightly judge himſelf, what a mighty change would you quickly ſee on thoſe, who now bleſſe themſelves in their good condition? Had Judas judged himſelf? Did hypocrites judge themſelves? Oh the amazement and aſtoniſhment they would be in to ſee themſelves ſo ſoul and rotten in the bottom, when they were perſwaded all had been well and happy with them! Let conſcience therefore ſet up her tribunal in thy heart, often call thy ſelf before thy ſelf, thy guilty ſell before thy condemning ſelf, thy ſinfull ſelf before thy judging ſelf; for by reaſon of conſcience a man cometh to have two ſelves; God hath placed it in man, as an Umpire, or an Arbitrator, to judge the matter impartially between God, and thy own ſoul, ſo that it may ſay that which Chriſt denied of himſelf, God hath made me a Judge and a divider, to give to man what belongs to him, to God what belongs to God; but conſcience being polluted, is not able to diſcharge this office: Hence it is, that this Court ceaſeth, conſcience doth not keep any Aſſize at all; There is no judgement executed within this ſpiritual ſociety: Therefore let us groan under the weight of original ſinne in this reſpect alſo.

Fifthly, Herein conſcience is greatly defiled by original ſinne, That it is afraid of light, it is not willing to come to the Word, to be convinced, but deſireth rather to be in darkneſs, that ſo a man may ſinne the more quietly, and never be diſquieted. John 3. 19. Chriſt ſaith, This is the condemnation, that light is come into the World, and men love darkneſſe rather then light. As it is with the wicked man, He hateth the light (as our Saviour, John 3. 20.) becauſe his works are evil. Truly thus it is, conſcience being naught and rotten, therefore it is unwilling to be brought to the light: Hence John 16. 7. It is the work of Gods ſpirit to convince the world of ſinne; but this is that the natural conſcience cannot abide, it is unwilling to be ſearched and tried, to be ranſacked. This is the reaſon, why men are moſt pleaſed with a formal, drouſie, flattering Miniſtry, they rage at that which is powerfull, particular, heart-ſearching preaching; They do not love conſcience ſhould be touched upon, to have that ſay, Thou arr the man, and all is, becauſe conſcience is afraid of any light or conviction to come upon it; for if that be enlightned, then thou canſt not with that delight and ſecurity commit thy ſinnes, as thou wouldſt do; Conſcience then would belike Michaiah to Ahab. Thou wilt not abide it, becauſe it alwayes propheſieth evil to thee, and therefore this one thing may diſcover the vileneſſe of every natural mans conſcience, in that it deſireth to be in the dark, and that which the Church ſaith to Chriſt, (Awake not my Beloved till he pleaſe;) They ſay to their conſcience, Let not that be awakened, it will take away my comfort, it will make me deſpair, and thus becauſe they wilfully keep a veil over their conſcience, it is no wonder if they die in their ſins.

Sixthly, Herein conſcience is naturally defiled, That it is ſubject to many multiforme ſhapes and diſguiſes, it doth appear under ſo many vizours, that it is hard to know when it is conſcience, or when it is ſomething elſe, farre enough from conſcience, yet ſuch is the guile and hypocriſie herein, that a man doth eaſily flatter himſelf with the name of conſcience, when indeed it is corruption p. 233in him. It is good to diſcover that which is a counterfeit conſcience, that which appeareth to be Samuel, and in Samuel's cloaths, but is indeed a Devil.

SECT. V.

A Diſcovery of a counterfeit Conſcience.

FIrſt, It may not be conſcientia, but cupiditas, not conſcience, but even a ſinfull luſt may put thee upon many things, yet thou flattereſt thy ſelf with the ſcared title of conſcience, ſaying, it's thy conſcience, when if thou didſt examine thy ſelf, it would appear to be ſome corruption: A ſad miſtake and deluſion it is to have conſcience, (and ſo God himſelf) abuſed, but yet it is very often ſo; We ſee it in Saul, when he ſacrificed, and ſo was guilty of rebellion againſt God, yet he pretended conſcience, that he had done well, and all was to ſerve God thereby. Abſolom when he was contriving that unnatural rebellion againſt his Father, he pretendeth a vow he had made, and ſo he muſt out of conſcience perform that. Judas when he repined at the ointment poured out on Chriſts body pretended conſcience and charity; but it was luſt and covetouſneſſe moved him: Oh then take heed of treachery herein, leſt thou pretending conſcience it appear to be thy luſt only.

Secondly, It may be thy Fancy and Imagination, which perſwadeth thee, and not thy conſcience, man conſiſting of a body as well as a ſoul, his imagination and phantaſie hath great influence upon him, eſpecially when the body may be diſtempered, as you ſee in melancholly perſons, when humbled for ſinnes, and greatly afflicted, it is hard to diſcern when it is their fancy, and when it is conſcience that worketh in them. It is true, the prophaſie ones of the world, they judge all the trouble and wounds of conſcience for ſinne to be nothing, but melancholly and a meer fancy, becauſe they never found the word of God kindly working upon them, therefore they think there is no ſuch thing in the world, as a wounded ſpirit, but ſuch will one day find that troubles of conſcience are more then melancholly, that it is a worme alwayes gnawing, yea that this is indeed hell, for it is becauſe of a tormented conſcience, that hell is ſo terrible, yet though this be ſo, it cannot be denied, but that ſometimes in humbled perſons there may be conſcience and melacholly working together, for the Devil he loveth to move in troubled waters, and melancholly is called Balneum Diaboli, but this may be cured and removed by medicinal helps, whereas conſcience is only pacified and quieted by the blood of Chriſt.

Thirdly, Cuſtome, education and prepoſſeſſed principles, theſe may work upon a man, as if they were conſcience. Many men are affected in religious things, not out of any conſcience, but meerly by cuſtome; They have been uſed to ſuch things, brought up in ſuch a way of ſerving of God, and therefore they cry out, to have ſuch uſages ſtill, and all becauſe cuſtome hath prevailed over them; Theſe and ſuch like things may appear like conſcience in a man; ſo that our conſcience muſt be greatly polluted, when the very ſubject it ſelf is not known, when we cannot diſcern whether it be conſcience or corruption that doth inſtigate thee, when we cannot Sentire illam, quae facit nos ſentire, Conſcience that maketh us perceive other things that it ſelf is difficulty perceived. for that it is not conſcience, but ſome other corrupt principle that moveth a man, will eaſily appear in that it is mutable and changeable according to outward advantages, that which was thy conſcience one monethmonth, is not the next, becauſe there are outward changes: When Shechem would be circumciſed, it was not for conſcience, but for p. 234Dinah's ſake whom he loved. When Jeroboam erected an Altar, it was not for conſcience ſake, but carnal policy; So that the mutability of thy ſoul, turning as advantages do, this argueth, it's not conſcience, but ſome other corrupt principle in thee, as when they cried Hoſannah to Chriſt, and afterwards Crucifie him.

SECT. VI.

The Pollution of Conſcience diſcovered in many more particulars.

ALthough much hath been ſaid to the diſcovering of every mans polluted conſcience by nature, yet becauſe conſcience is ſuch an Abyſſus, a deep Sea, wherein are creeping things innumerable, many depravations and defilements; our work ſhall be ſtill to make a further ſearching and diving into it: Whereas therefore the laſt particular mentioned of the natural pollution of conſcience, was in regard of the multiformity of it, and divers reſemblances of conſcience, which yet were not conſcience indeed, this bringeth in another particular defilement of ſome affinity with it; And that is,

Firſt, Suppoſe that it be not luſt or humour, but conſcience indeed that putteth thee upon duties, and thoſe commanded, yet how hardly are they done for conſcience ſake. It's not any luſt, but conſcience maketh many men pray, hear, and perform ſuch duties, yet it is not conſcience that is the motive, it is ſome other ſiniſter and unlawfull reaſon that inſinuateth it ſelf; ſo that the ſame duties may be done out of conſcience to God by ſome, and from corrupt ſinfull motives by others. The Apoſtle Rom. 13. 5. preſſing obedience to Magiſtrates (becauſe it might be thought that Chriſtian liberty freed them from any ſuch yoke) he urgeth it, Not onelyonly for fear, but for conſcience ſake: So that if it had been onelyonly fear to loſe their eſtates, to loſe their lives, and not out of conſcience to Gods Ordinance, though they did obey, yet it was ſinfull and ungodly in them, becauſe of their motive thereunto. This alſo the Apoſtle Peter ſpeaketh of, 1 Pet. 2. 19. whence he inſtanceth in foreign, A conſcience of God, (or as we render it) A conſcience towards God, as 1 Pet. 3. 21. foreign, It is not to be underſtood ſubjectively, as if God had a conſcience; for although God have infinite knowledge, and in that ſenſe may be ſaid to be conſcious with our hearts of all the evil we have done, yea, knoweth more ſin by us then we do by our ſelves, yet we cannot attribute conſcience to God, becauſe the notion of that is to denote the ſenſe and aw of ſome ſuperior, who beareth witnes of our evil actions, and is able to condemn for them; conſcience therfore is in Angels, becauſe they have a ſuperior, they are not to be a rule to themſelvs; and Chriſt alſo had an holy & undefiled conſcience, which yet becauſe of our ſins was greatly afflicted with the ſenſe of Gods wrath; but God having no Superiour, therefore he hath indeed infinite knowledge, but not conſcience; Hence when the Apoſtle cals it conſcience of God, that is objectively, a conſcience which doth reſpect the will and authority of God, that doth not look to men, to their applauſe and praiſe, but unto God: So that herein will appear an univerſal pollution naturally upon the conſciences of all men, that the good things they do, the evil things they abſtain from, is not from meer conſcience to God, but becauſe of humane and earthly conſiderations: How many come to our Congregations? How many frequent Ordinances? Is it becauſe of conſcience to God, they have a reverential fear of him, they dare not diſpleaſe him? No, but only the Laws of the Land, or ſome outward conſtraint maketh them do ſo, it's not pure conſcience: Thus alſo there are many devoted ſonnes of Belial to all prophaneneſſe, that would with all their hearts p. 235runne into all exceſſe of rioting, into drunkenneſſe and uncleanneſſe, but they dare not, they are kept off as a dog from the bone with a whip: All their deſire is towards it, but the penalty and juſtice which the Civil Magiſtrate will inflict upon him, this maketh him forbear, it's farre from any conſcience towards God that doth reſtrain them: Oh then bewail the corruption of man in this kind! never in any duties carried out for conſcience ſake, never abſtaining from ſin for conſcience ſake, but becauſe of puniſhment and the judgment of others. Therefore in private, though God ſeeth thee as well as if it were at the Market-croſſe, they can runne into all leudneſſe: Oh if it were conſcience to God, thou wouldſt …ake heed of heart-ſinnes, as well as of bodily, thou wouldſt be afraid to ſinne in ſecret, as well as in publique, becauſe God is every where, and knoweth all things, and thou haſt a conſcience towards him! And no wonder if conſcience be thus predominantly polluted in natural men, for even in the godly themſelves, how often do they find proud, vain, ſelf-ſeeking thoughts inſinuate into them? So that it's not only out of conſcience to God they do their beſt duties: Do not ſome vain-glorious thoughts like ſo many thieves ſecretly creep into the heart, and are ready to rob thee of thy treaſure? It is true indeed, to the gracious heart theſe are a burden, and therefore with Abraham, they drive away theſe flies from the Sacrifice, yet they come again; They do Repellendo tenere, and tenendo repellere, as Tertullian in another caſe; they beat them back, and yet they hold them alſo: they ſtrive with them, and yet imbrace them: Thus many a ſinfull motion and vain thought, is like Bernard's unclean ſuggeſtion, which he found, Blande oneroſa diſplicendo placens, and Placendo diſplicens, kindly troubleſom, and coming in with a diſpleaſing pleaſure; Inſomuch that the godly themſelves find the weight of original corruption upon their conſciences in this reſpect, even till their laſt hour; They do not, they cannot find their conſciences ſo purely and ſincerely drawn out to God, in the duties they perform, as they do deſire. Paul indeed 2 Cor. 1. 12. ſaith, Our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſdome, we had our converſation in the world. And again, 2 Cor. 2. 17. As of God in the ſight of God we ſpeak in Chriſt; Here was conſcience and pure conſcience, as to any fundamental deficiency, yet not perfectly pure, for Gal. 5. he ſaith, The fleſh luſteth againſt the Spirit, ſo that whereſoever the Spirit is, there the fleſh in ſome meaſure luſteth againſt it: Oh them let even the moſt holy bewail original ſinne in their conſciences, even in this reſpect! That councel given by Paul to godly ſervants, Coloſ 3. 17, 18. That what they did, they ſhould do it in ſingleneſſe of heart, fearing God; They ſhould do it heartily, as unto God, not unto men. The ſame are all the people of God bound to do in their ſervice to God: Oh how unworthy is it in religious duties to have an eye to man! who will praiſe or diſpraiſe, if conſcience were the motive, thou wouldſt neither care for good or bad report; And this pure conſcientious working is eſpecially to be attended unto by ſuch who are in publick Office; The Civil Magiſtrate, if he puniſh an offender, not becauſe he deſerveth it, but from malice, or other ſiniſter reſpects; Though he cry out and pretend conſcience and juſtice a thouſand times over, yet God looketh upon him as an unjuſt Magiſtrate, though the thing he doth is juſt. Thus it is alſo in the Miniſters of the Goſpel, if they preach the Word diligently and conſtantly, but yet the principal motives, are either vain glory, or a mereenary reſpect unto the profit and temporal advantage more then the ſoules of people, and the glory of God, here alſo that is done, which conſcience requireth, but not upon conſcientious motives; we doe not theſe things as of God, in the ſight of God. But I muſt not be too long in this particular, although indeed we can never ſay enough herein, it is ſuch a cloſe inſinuating ſinne into all mens breaſts.

p. 236Secondly, The natural conſcience is grievouſly polluted by original ſinne in regard of the limited and partial conviction, or illumination that it is apt to receive. Conſcience will receive light but at a little cranny or hole, it will be convinced to doe ſome things, eſpecially if of no great conſequence, but the greater and more weighty things they are apt to neglect. This doughbaked conſcience, that is hot on one ſide, and cold on the other, is the temper of moſt men: How ſeemingly religious and zealous in ſome particulars? And then for dut…ies of greater concernment they are like clods of earth; Our Saviour charged this partial conſcience upon the Phariſees, Luke 11. 42. They tiſhed mint and rue, but the things of mercy and judgement they neglected; The Chief-prieſts alſo they were afraid of defiling themſelves by entring into the common-hall, and yet had no ſcruple about ſhedding the innocent bloud of our Lord Chriſt? And what is more ordinary then this? May ye not obſerve many perſons as much moved with rage upon the removal of any needleſſe or ſuperſtitious Ceremonies, as the Athenians were about their Diana, and yet for groſſe prophaneneſſe and all manner of exceſſive riot, they are never moved at that, they have no zeal for God's glory, though iniquity abound in every place? Doth not all this diſcover the hypocriſie and rottenneſſe of ſuch a conſcience? Take heed then thy conſcience is not like ſome creatures begotten of putride matter, that in their former part have life, but in their later have nothing but earth or ſlime; So, in ſome part thy conſcience is alive, and in other things it is dead: If thy conſcience tell thee, It's thy duty to pray, to hear, to keep up Family-duties, and yet withall ſuffereth thee to do unjuſt, unclean, and other diſhoneſt things of impiety; This is not right, it is not regenerated as yet: So on the other ſide, If conſcience bid thee, Be juſt and upright in all thy dealings, be mercifull and tender to fit objects of charity, and herein thou art ready, but thy conſcience doth not at all preſſe thee to the duties of the firſt Table, to ſanctifie the Sabbath, to keep up Family-duties, to walk contrary to the ſinfull courſe of the world, then it is plain that as yet thy conſcience is in the gall of bitterneſſe, it hath but ſome partial conviction, not a total and plenary one.

Thirdly, The conſcience of a natural man in this alſo is greatly polluted, In that it is very ſevere and eaſily accuſing of other mens ſinnes, but it is blind about its own, it ſeeth no evil in it ſelf, while it can aggravate the ſinnes of others. Thus conſcience, as in other reſpects, ſo in this alſo is like the eye, which can ſee all other things, but not it ſelf, Matth. 7. 3. Such a corrupt conſcience likewiſe our Saviour chargeth upon the Phariſees, when he calleth them Hypocrites, and biddeth them, Pull out the beam in their own, and then the more in other mens. The Apoſtle alſo Rom. 2. 1. beginneth that Chapter, Therefore thou art inexcuſable (O man) who judgeſt others, and doeſt the ſame things thy ſelf. What is more ordinary then this, to be Eagle-eyed, to ſpie out the faults and ſinnes of others, and as blind as a mole about thy ſelf? David was very zealous againſt that injurious man Nathan repreſented in a Parable, and in the mean while did not think that he was the man, that this was his ſinne. Judah alſo was ſevere againſt Tamar, who had played the whore, till ſhe ſent him the ſtaff and bracelets, that he might ſee he was the man. Thus you ſee even godly men are greatly blinded about themſelves; no wonder then if the natural man be wholly in darkneſſe: Oh then pray, and again pray for light to ſhine into thy own heart! Let conſcience turn its eyes inward once more, know the worſt by thy ſelf. Think with Paul, I am the greateſt of all ſinners, with Tertullian, Peccator ſum omnium natorum, a ſinner with the brand and mark of all ſins on me, at leaſt in motion and inclination, ſay, I ſee thoſe ſins in my ſelf, which the world doth not, none can judge and condemn me more then I can do my ſelf, but the contrary is in every mans natural conſcience, he thinketh himſelf better then p. 237others, he bleſſeth himſelf in his good heart, and is a ſevere cenſurer of other mens ſinnes; Thus he hath thoſe Lamiae of eyes, that he taketh up when he goeth abroad, and layeth aſide, when he cometh home.

Fourthly, The conſcience naturally is defiled, Becauſe of the eaſe and ſecurity it hath, though if it were awakened, and could do its duty, it would not let thee have any reſt day or night. And this is one of the main particulars wherein original ſinne diſcovers it ſelf in the conſcience; all life, all ſpiritual tenderneſſe and apprehenſion is taken away, that whereas conſcience is eſpecially ſeen in the reflex acts of the ſoul. To know our knowledge, to judge the actions of the mind and the heart, yea and to judge thoſe judgments; now we can no more do theſe things then very beaſts do, and by reaſon of this there is a great calmneſſe and quietneſſe upon the ſoul. Dives, who had his ſoul, Take its eaſe, found no gripes of conſcience: And thus it is the condition of all men, whereas conſcience would or ſhould pierce them thorow, and be like ſo many thorns, not in the ſide only, but all over the body; now it is fallen aſleep, and the man is at reſt in his ſins, though he be on the borders of hell. Thou mayeſt call this a good conſcience, and bleſſe thy ſelf, becauſe it doth not trouble thee, it doth not accuſe thee, whereas indeed it's a ſenſleſſe conſcience, like a dead member that will feel no pain, if it were on the contrary, then it would be a good conſcience, if it did accuſe, bear witneſſe and condemn thee, then it would be a good conſcience; for this is a Rule in Caſuiſtical Divinity, Conſcience may be moleſtè mala, and yet honeſtè bona; and then on the other ſide, it may be peccatè bona, and yet honeſtè mala, Conſcience in reſpect of its troubling and condemning may be evil, and yet in reſpect of its ſanctification good, being awakened by Gods Spirit; and on the other ſide, it may be good, as ſometimes we call it, that is quiet, not terrifying, yet in its conſtitution, be dead and unregenerate: Do not then flatter thy ſelf, that good conſcience thou boaſteſt of, is a bad and evil one, a dead, a ſenſleſſe one: Can that be good, which is not inlightned, is not regenerated? Oh how much better were thy conſcience, if it did ſmite thee, terrifie thee, make thee eat with trembling, and drink with trembling! This accuſing conſcience is farre better, and more preparatory to true peace, then that quiet ſecure conſcience of thine; ſo that thou art indeed to mourn over thy conſcience, as being dead within thee.

Laſtly. As was ſaid of the underſtanding ſpeculative, ſo alſo the ſame is true of it as practical, which is the conſcience, it is groſly defiled originally, Both becauſe it hath loſt its ſubordination to God and his Word, the true rule of conſcience, and alſo its ſuperiority over the will and affections. So that if we look both ad ſupra, and ad infra, it is greatly defiled; Towards God it doth not keep its ſubordination, but naturally fals into two extreams, for ſometimes it taketh other rules then the Scripture; as we ſee in Popery, How horribly is conſcience inſlaved by the meer commandments of men, where there is no Scripture? Or elſe on the other ſide, rejecting the Word wholly as a rule, as thoſe Libertines, who do preſſe it as a duty to be above conſcience, and that a man is perfect, when he can ſinne, and his conſcience never ſmite him for it: Many Volumes would not ſerve to enlarge ſufficiently upon conſcience its pollution, in both theſe extreams, and as for the affections and will, conſcience hath now loſt its power, it cannot rule theſe beaſts, it cannot command theſe waves: Hence you ſee ſo many live in ſins againſt conſcience, their luſts are ſtronger then their conſcience: They ſin, and they know they ſin, and yet are not afraid to commit them: How often in their addreſſes to ſin doth conſcience meet them, as Abigail to David informing of the grief of heart, yea the torments of hell that will be hereafter, yet they will violently go forward: Thus conſcience in the croud of luſts is trodden down, as that lord was, when there was ſo much plenty.

p. 238SECT. VII.

The Defilement of Conſcience when troubled and awakened.

HItherto we have been declaring the defilement of conſcience naturally by original ſinne, as it is quiet, ſtupid, and ſenſeleſs. The next thing to be done (wherein ſhall be concluded both this Text, and particular Subject of conſcience) is to diſcover, how greatly it is polluted, and that when troubled, or awakened. In this particular likewiſe it will appear devoid of true goodneſs, and any ſpiritual qualifications; conſcience troubled for ſinne without Evangelical principles, is like the raging ſea, whoſe waves are toſſed with tempeſts and ſtormes, vomitting forth nothing but froth and foam, And

IFirſt, Herein is the corruption of it manifeſted, that when it doth accuſe, when it doth trouble, is doth it prepoſterouſly, not ſeaſonably, and opportunely: For when is the fitteſt time for conſcience to interpoſe, to put forth its effectual operation, but before the ſinne is committed? To meet a man, as the Angel did Balaam with a drawen ſword, before he curſe the people: But this it ſeldome doth, onelyonly when the ſinne is committed, when God is diſhonoured, when guilt is contracted, then it accuſeth, and that not ſo much as acting under God, to bring about true peace by repentance and faith, but as the Devils inſtrument to bring to deſpair, and ſo from one ſinne to plunge into a greater: Thus it was with Judas, how many powerfull and penetrating arguments did he meet with, to awaken his conſcience? He had thunder-claps enough to raiſe and awaken his conſcience, though dead, and yet for all that, it never ſmiteth him, it never accuſeth him, till he had committed that abominable and unnatural ſin: What predictions? What warnings had Judas to make him fly from this ſinne? our Saviour told his Diſciples, One ſhould betray him, yea particularly he deſcribeth Judas, he telleth him, He was the man; our Saviour forewarned him of the fearfull eſtate of that man, who ſhould betray him, that it had ben better he never had been born; and if anger or threatning would not break him; Our Saviour uſed love to melt him, He waſhed his feet, as well as the feet of other Diſciples, but ſtill conſcience in Judas is like an Adamant, and when all this will not do any good, but Judas cometh with a band of ſouldiers, as the captain and head of them, he ſeeth ſome fall down for aſtoniſhment and amazement at the preſence of our Lord Chriſt, yet this neither doth ſtartle him, he hath not ſo much as any regretting and remurmurating thoughts, but goeth on deſperately to accompliſh his deſign, and now when all is done, when every thing his wicked heart deſired was brought to paſs, then his conſcience like a roaring Lyon, beginneth to awaken out of ſleep and to break its chaines in peices; Then he cryeth out, I have ſinned in betraying of innocent bloud; Oh had conſcience ſuggeſted this before; when the motions to this ſinne were firſt kindled in his breaſt, had he then caſt them out of doores with indignation, this is to betray the innocent, this is to become guilty of bloud! The very thoughts, the very motions are damnable and abominable, And he bolted them out with hatred, as Ammon did his defloured Tamar, then had conſcience been regular and alſo prevvented his future confuſion. but it never pricketh, never condemneth, till the fact be paſt, and then when it did ſo, it was upon the Devils deſign, to bring him to final deſpair. This may be ſeen alſo in David a godly man, though the iſſue of conſcience its accuſation was more comfortable; when David out of vain and ambitious ends, deſired to number the people, though Joab withſtood it, 2 Sam. 24. which might exceedingly have ſhamed, David, that a meer mortal man ſhould ſee that ſinfullneſs, which he did not, yet he will proceed, and the people are numbered, but aſſoon as David had p. 239done it, then his heare ſmote him, when it was done; it ſmote him not, while it was a doing, the nine moneths were ſpent in numbring of the people; Why not before, then it had prevented the deaths of many thouſands? But thus it is, conſcience will not ſeaſonably and opportunely bear witneſs againſt ſinne Conſider then the deceitfullneſs and falſeneſs of thy conſcience herein, all the while thou art contriving ſinne, purpoſing, yea and acting of ſinne, nothing doth trouble thee, but at laſt, when ſinne is committed, then it ariſeth with horror and terror; And do we not ſee this conſtant pollution of conſcience in moſt dying perſons, when ſummoned by God, and arraigned by death, when the ſentence of death is upon them? Then their conſcience flyeth in their faces, taketh them by the throat, oh ſend for the Miniſter, let him pray for me, let all that come to me, pray for me. Thus conſcience is ſtirring now; oh but how much better were it, if in thy health time, if in thy ſtrength and power, then conſcience had been operative? To have heard thee then cry out, oh my ſinnes! oh I am wounded at the heart! oh pray for me! then there had been better grounds to hope, thy conſcience was awakened upon true and enduring conſiderations, ſuch as would continue alwaies, living and dying, whereas ſuch are but ſick-ſuddain fits of conſcience, and commonly turn into greater hardneſs of heart and obſtinancy afterwards.

Secondly, Conſcience troubled doth naturally diſcover its pollution, By IIthe ſlaviſh, ſervile, and tormenting feares which do accompany it: So that whereas the proper work of conſcience is, By Scripture-light to direct to Chriſt, ſo that the troubles thereof, ſhould be like the Angels troubling of the pool of Betheſda, and then immediately to communicate healing; Now it is the clean contrary, Theſe wounds do feſter, and corrode more; The conſcience by feeling guilt, runneth into more guilt; ſo that whereas we would think, and ſay, Now there are hopes, now conſcience ſtirreth, now he begins to feel his ſinnes, we ſee often the contrary, an obortive, or a monſtrous birth after ſuch travailles of the ſoul; and wherein doth it manifeſt it ſelf more then by tormenting teares about God? So that if it were poſſible, the conſcience troubled would make a man runne from the preſence and ſight of God never to be ſeen by him: Thus you ſee it was with Adam, when he had ſinned, his conſcience was awakened, he knew what he had done, and therefore was afraid at Gods voice, and runne to hide himſelf, ſuch a ſlaviſh, ſervile temper doth follow the conſcience, when wounded for ſinne. Now all ſuch tormenting feares are ſo many manifeſt reproaches unto the goodneſs of God, and his mercy revealed; The hard thoughts, the accuſing imaginations, that there is no hope for thee, that thy ſinnes are greater then thou canſt bear, or that God will forgive: theſe diſhonour the goodneſs of God, theſe oppoſe his grace and mercy, which he intendeth to exalt in the pardon of ſinne. Inſomuch that the Atheiſt, who denieth the Eſſence of God, is in this reſpect leſs hainous then thou, who denieſt the good Eſſence of God, He denieth his natural goodneſs, thou, his moral goodneſs, as it were. Is not the great ſcope of God in the Word to advance this attribute of his mercy, eſpecially in Chriſt he hath made it ſo illuſtrious, and amiable that it may raviſh the heart of a poor humbled ſinner, but a ſlaviſh conſcience about ſinne rob; God of this glory? So that although it may be the Spirit of God by the Word, that convinceth thee of thy ſinne, and affecteth thy conſcience, yet the ſlaviſhneſs and ſervility of it, that is the ruſt and moth which breedeth in thy own nature, that is not of Gods Spirit.

Thirdly, The troubled conſcience diſcovereth its natural pollution. By the IIIproneneſs and readineſs in it, to receive all the impreſſions and impulſes of the Devil. That as in the ſecure conſcience the Devil kept all quiet, and would by no means moleſt; So on the contrary, in the troubled conſience, there be endeavours p. 240to heighten the trouble, to increaſe the flame; and he that before tempted thee to preſumption, that God was ready to pardon, that ſinne would eaſily be forgiven, now he uſeth contrary engines, provoketh to deſpair, repreſents God as ſevere, and one, who will never forgive ſuch trangreſſions, that there is no hope for him, that he is ſhut out of the Ark, and ſo muſt neceſſarily periſh: Thus you ſee he wrought upon the troubled conſcience of Judas, and of Cain, one goeth trembling up and down, and cannot caſt off the terrors and horrors which were upon him; The other is ſo greatly tormented with anguiſh of ſoul, that he hangeth himſelf: In what whirlepooles of deſpair, In what ſelf-murders, and other ſad events hath a troubled conſcience agitated and moved by the Devil caſt many into? Now all this ariſeth, becauſe the wounded conſcience being not as yet regenerated, doth hearken more unto the Devil, then unto Gods Spirit; The Spirit of God through the Word of the Goſpel, ſpeaks peace to the broken in heart, offereth oil to be poured into ſuch wounds, holdeth out the ſcepter of grace; but the troubled conſcience heareth not this, believeth not this, but what the Devil, that ſoul-murderer, and Prince of darkneſs doth ſuggeſt, and dart into the thoughts, that is received and followed; Hence it is that ſo many have been under troubles of conſcience, under terrors of ſpirit for ſinnes for a ſeaſon, but all this pain in travel was only to bring forth wind and emptineſs, all hath either ended in tragical and unbelieving actions, or in a bold and more hardened obſtinacy; and the great cauſe of this hath been the Devils moving in theſe troubled waters, he hath preſently interpoſed to marre this veſſel, while upon the wheel. Know then, that when thy conſcience is awakened and grieved, then is the Devil very buſie, then he tempteth, he ſuggeſteth, but keep cloſe to the Word, ſee what the Spirit of God calleth upon thee to do; get out of the crowd of thoſe Satanical injections, and compoſe thy ſelf in a ferene and quiet manner, to receive the commands of God in his Word; for the Spirit of God that calleth to believe, to come in, and make peace with God, but the Devil he preſſeth a final departure from God.

IVFourthly, The troubled conſcience is internally polluted, By that ignorance and incapacity in knowing of what is the true chriſtian-liberty purchaſed by Chriſt. I ſpeak not as yet of that main and chief liberty which is freedome from the curſe of the law through the bloud of Chriſt, but in many doctrinal and practical things. The Apoſtle Rom. 14. ſpeaketh much of the weak conſcience, which hath not attained to that ſolid judgement, as to know its liberty and its freedome from Judaical rites, and all other Commandments of men about the worſhip of God: Indeed the notion of Chriſtian-liberty may quickly be abuſed to prophane diſſoluteneſs, but yet the true Doctrine about that, was one of the greateſt mercies brought to the Church in the firſt reformation; for there the conſcienees of all were groſſely intangled and miſerably inthralled: yea, their Caſuiſts, who took upon them to reſolve and direct conſcience, they were the greateſt tormentors of all, inſomuch that they then ſeemed to be in a wilderneſs, or rather under an Aegyptian bondage, wherein were many lawes and Canons▪ many Doctrines and opinions that were as Luther expreſſeth it about one homicidiſſimae: Now to this bondage the conſcience of a man is more naturally prone, then unto any obedience to the true commands of God. Indeed the conſcience of man naturally is miſerably polluted about the knowledg of thoſe tyes and obligations that are upon it, for ſometimes it contracteth and, limiteth them more then it ought: Hence it is that a man, yea a godly man may live in the omiſſion of many duties, in the commiſſion of many ſinnes, and yet not know that he doth ſo, and all becauſe we do not ſtudy the extent of the obligation of conſcience, and from this it is that many good men have endeavoured to grow in more knowledge, to ſtudy the commands of God obliging of them, and p. 241upon enquiry have found cauſe to do thoſe things they never did before, and alſo they would not for a world walk in the ſame paths they once did. Thus Melancthon remembring his ſuperſtitition while a Papiſt, Quoties cohorrui, &c. How often doth horror take bold on me, when I think with what boldneſs I went and fell down before Images, worſhipping of them? This is one great pollution of conſcience, not to know its divine obligations that are upon it: But then on the other ſide, the conſcience ſmitten about ſinne, is many times prone to ſtretch its obligations beyond the due line, they judge ſinnes to be where there are none. They make duties where God hath not required, and all becauſe the troubled conſcience is like a troubled fountain, a man cannot ſee clearly the face, neither are we then able to judge of any thing truly. It is a rule in Philoſophy, Quicquid per humidum videtur, majtu apparet; Every object through an humid, ormoiſt medium, appeareth greater then it is, thus alſo doth ſinne and duties through a grieved wounded conſcience: therefore for want of the true knowledge of our Chriſtian-liberty, there is a ſcrupulous conſcience, called ſo, becauſe as little ſtones in the ſhoe hinder the feet in going, ſo doth the ſcrupulouſneſs and timerated thoughts much annoy in a Chriſtian walking. Theſe commonly are without end, as one circle in the water begets another, or (as Gerſon reſembleth it,) like one Dog that barketh, ſetteth all the Dogs in the Town on barking, ſo doth one ſcruple beget another, and that many more: Now although a ſcrupulous conſcience may be for the main tender and good, yet the ſcrupulouſneſs of it ariſeth from the infirmity and weakneſs thereof, and maketh the ſoul paralytical in all its actions; Theſe ſcruples make a man very unſerviceable and to live very uncomfortably, and although God in great mercy doth many times exerciſe the truly godly ſadly with them, thereby to humble them, to keep them low, to ſay with Agur they have not the underſtanding of a man, to be kept hereby from groſs and foul ſinnes, yet they are to be prayed againſt, for theſe ſcruples are like the Aegyptian Frogs alwaies croaking, coming into the chamber, and in at every window, thereby diſturbing thee in thy duty. If thy conſcience were ſound and clear, the light thereof would quickly diſpell theſe miſts.

Again, From the blindneſs of a troubled conſcience, cometh alſo the ſad and great doubtings upon the heart, whereby the ſoul of a man is diſtracted and divided, pulled this way and haled that way, Rom 1. 14. The Apoſtle ſpeaketh at large about a doubting conſcience, and ſheweth how damnable a thing it is to do any thing doubting, whether it be a ſinne or not. A doubting conſcience is more then a ſcrupulous, for Divines ſay a man may go againſt a a ſcrupulous conſcience; becauſe the conſcience is for the main reſolved that ſuch a thing may lawfully be done, only he hath ſome feares and ſome jealouſies moving in him to the contrary. But a doubting conſcience is when Arguments are not clear, but a man ſtands as it were at the end of two waies, and knoweth not what to do: now if conſcience were well inlightned and informed out of Gods Word, it would not be ſubject to ſuch diſtracting doubts, but becauſe of its natural blindneſs, therefore it is at a ſtand ſo often. Hence

In the laſt place, it becomes from a ſcrupulous doubting to a perplexed conſcience, ſo inſnared that what way ſoever he taketh he cannot but ſinne, if he do ſuch a thing he ſinneth, and if he doth it not he ſinneth, as in Paul, who thought himſelf bound to ſet himſelf againſt Chriſtians, if he did perſecute them it is plain he did ſinne, if he did not he thought he ſinned. It is true, Caſuiſts ſay, Non datur caſus perplexus, there cannot be any caſe wherein there is a neceſſity of ſinning, becauſe a man is bound to remove the error upon his conſcience, but yet the ignorance and blindneſs of man doth bring him often into that perplexed eſtate.

p. 242There remain two chief particulars, wherein the pollution of a natural and troubled conſcience is obſervable. which are

In the ſixth place, A proneneſs, to uſe all unlawfull meanes, and to apply falſe remedies for the removall of this trouble.

Seventhly, A direct and open oppoſition to what is the true evangelical way, appointed by God for to give true peace and tranquillity to ſuch a conſcience. Before we deſcend to theſe particulars, It is good to take notice of ſome general Obſervations, which will greatly conduce to clear the particulars.

What a bleſſed Thing it is to come well out of the pain of a troubled Conſcience.

FIrſt, That it is a moſt bleſſed and happy thing to come out of a troubled conſcience, in a goood, ſafe, and ſoul-eſtabliſhing way. For this womb of conſcience, when in pain and travail, is apt to make many miſcarriages, yea ſometimes it is ſo farre from having any joy, that a man-child is born (I mean the true fruit of holineſs produced) that there is a monſter brought forth in the ſtead thereof. Doth not experience and Scripture confirme this, that many have come out of their troubles of conſcience, with more obſtinacy and willfullneſs to ſinne again? That as the wind blowing upon coales of fire, which might ſeem to extinguiſh the fire, doth indeed encreaſe it: Thus theſe pangs, theſe gripes of conſcience which ſometimes they have felt, that made godly friends ſay, Now there is hope, bleſſed be God, that maketh them feel the burden of ſinne: Theſe hopefull workings (I ſay) do at laſt end in a ſenſleſs ſtupidity; Pharaoh for a while, and ſo alſo Belſhazzar and Felix trembled; Conſcience in theſe did give ſome ſharp ſtings, but (alas) it came to no good uſe, ſo rare a thing is it, to come in a gracious manner out of theſe waves and ſtormes upon thy ſoul: Experience alſo doth give in full teſtimony to this; How many do we ſee that for ſome time, yea (it may be) yeares have had as it were an hell within them? They have eat their bread, and drunk their drink with trembling and aſtoniſhment; They have been even diſtracted with the terrors of the Lord; but if you obſerve the later end of ſuch, they have at laſt grown ſecure and ſtupid, as if the Spirit of God had never viſited them in ſuch a dreadfull manner: So that we may ſay to many, What is become of thoſe troubles thou didſt once groan under? Where are thoſe feares, thoſe cries, thoſe agonies, thou hadſt then? Where are thoſe zealous and fervent workings of heart which did ſo burn within thee once? Alas, after theſe meltings and thawings a greater froſt and cold hath come upon them; That as ſometimes frequent and conſtant aguiſh fits do at laſt end in a conſumption: Thus frequent troubles of conſcience upon ſome fits and ſeaſons, do ſometimes end in a plain dedolency and ſtupidity of conſcience, never to be troubled more. God hath left thee to be like an Adaman… and ſtone, ſo that though thou ſinneſt never ſo groſly, yet now thy conſcience is ſeared, and thou canſt be bold and rejoycing in the midſt of thy impieties. Thus you ſee it's a great conſequence for any one labouring under the troubles of conſcience, diligently to conſider, how he cometh out of them, for now is the time of ſaving or damning of thee, now is the time thou art in the fire, either to be purged and refined, or to be conſumed: Oh pray, and get all thy godly friends to pray, that theſe troubles may be ſanctifie, that they may be bleſſed to make a through change upon thee! Better never have had ſuch a wounded conſcience, ſuch a troubled heart, and then to returne to thy vomit again; for every ſinne committed by thee after theſe troubles p. 243hath an high and bloudy aggravation; Thou knoweſt how bitter ſinne is; Thou haſt taſted what gall and wormewood is in it; Thou haſt been in the very jawes of hell, haſt had ſome experience of what even the damned feel, and wilt thou go to ſuch ſinnes again? wilt thou put theſe Adders into thy breaſt again, that have almoſt ſtung thee even to deſpair? Therefore ſet a Selah, an accent (as it were) upon this particular, thou who haſt been a troubled ſinner, and ſee how thou comeſt to be freed from this ſpiritual pain.

A great Difference between a troubled Conſcience, and a regenerate Conſcience.

IN the ſecond place, You muſt know, That there is a great difference between a troubled conſcience and a regenerated, or ſanstified conſcience. The conſcience may be exceedingly troubled about ſinne, have no peace or reſt becauſe of ſinne, yet be in the ſtate of original pollution, yet be deſtitute of the Spirit of Chriſt: This miſtake is very frequent, many judging the troubles of conſcience they once had to be the time of their converſion to God, though ever ſince they have lived very negligently and careleſly, without the ſtrict and lively conformity of their lives to the rule: whereas we ſee in Cain, in Judas, theſe had even earthquakes (as it were) upon their conſciences, They had more trouble then they could bear, yet none can ſay, they had a regenerated conſcience. It is true indeed, theſe troubles of conſcience may be introductory and preparatory to the work of converſion, but if ye ſtay in theſe, and think to have had theſe is enough, ye groſly deceive your own ſoules, Act. 2. 37, 38. When Peter did in ſuch a particular, and powerfull manner ſet home upon the Jews, that grievous ſinne of killing the Lord Chriſt, it is ſaid, They were pricked in heart; Here their conſciences were awakened, here were nailes (as it were) faſtened by the Maſter of their Aſſembly into their ſoules; yet when they cry out, ſaying, What ſhall we do? Peter doth direct them to a further duty, which is, to repent; Thoſe troubles then, thoſe feares and agonies, were not enough, a further thing was requiſite for their converſion. Thou then who art troubled reſt not in theſe, think not this is all, but Preſs forward for regeneration, without this, though theſe troubles did fill thy ſoul, as much as the Lecuſts did Aegypt, yet thou wouldſt go from begun torments here, to conſummate torments hereafter. It is true, a gracious regenerated conſcience may have its great troubles and agonies, be in unſpeakable diſquietings, but I ſpeak of ſuch who are yet only in innitiatory troubles, who are (as yet) but in the wilderneſs, journying towards Canaan; all theſe troubles do not inferre regeneration, but are therefore brought upon thee, that thou maiſt be provoked to inquire after this new creature.

What may be the Cauſes of the trouble of Conſcience, which yet are ſhort of true ſaving Motives.

IN the third place take notice, of what may be the cauſe and motives which may make thy conſcience awakened and troubled, which yet are not from true ſaving principles.

1. The commiſſion of ſome groſs and hainous ſinne againſt conſcience; this may p. 244work much terror. The very natural light of conſciene in this particular is able to fill the ſoul with feares, Rom. 2. The Heathens had their conſciences acuſing of them. We read of Nero, that after he had killed his mother Agrippina, he was ſo terrified in his conſcience, that he never dared to offer ſacrifices to the Gods, becauſe of the guilt upon him, yea, and as Tertullian (lib. de animâ cap. 44.) obſerveth from Suetonius, after this parricide, he who in his former times never uſed to dreame (it's noted of him as a rare and ſtrange thing) was conſtantly terrified in his dreames with ſad imaginations. Thus you ſee natural conſcience upon the committing of ſome groſs ſinne, hath power of it ſelf to recoil and with heavy terror to overwhelm a man. Some alſo do relate of Conſtantine, that having been the cauſe of the death of his eldeſt ſonne Criſpus, upon groundleſs ſuſpicious, was greatly tormented in his conſcience, not knowing what to do, and thereupon was adviſed to receive the Chriſtian Religion, in which alone there could be found an expiation for ſo foul an offence.

2. The trouble of conſcience may ariſe from ſome heavy and grievous judgement that hath overtaken us. Conſcience may lie aſleep may yeares; the ſinnes thou haſt committed long agoe may be almoſt forgotten, and yet ſome judgement and calamity, falling upon thee afterwards, may bring them to mind: Thus Joſeph's brethren, whoſe conſciences were ſo ſtupid (as you heard) that upon the throwing of their brother into the pit, they could ſit down as if nothing a…led them; many yeares after, when they were in anguiſh of mind by Joſeph's ſevere carriage towards them, Gen. 42. 21. Then they ſaid one to another, We are very guilty concerning our brother, in that we ſaw the anguiſh of his ſoul, when he beſought us, and we would not hear, therefore is this diſtreſs come upon us; ſo that ſome unexpected calamity may be to us, as the hand-writing on the will to Belſhazzar, making conſcience to tremble within us.

3. God as a juſt Judge can command theſe Hornets and Bees to ariſe in thy conſcience. It is plain, Cain, when he ſet himſelfe to build Townes, thought to remove that trembling which was upon him, but he could not do it; how many have ſet themſelves with all the might they could to be delivered from this anguiſh of conſcience and could not? becauſe God is greater then our conſcience, if he command terror and trembling none can expell it. This troubled conſcience is threatned as a curſe to ſuch, who did break the Law of God, Deut. 29. 65▪ 67. The Lord ſhall give thee a trembling heart—and ſorrow of mind—In the morning thou ſhalt ſay, would God it were day—for the fear of thy heart. Here we may obſerve, that God can, when he pleaſeth, ſtrike the heart of the moſt jolly and prophane ſinner with ſuch a trembling conſcience, that he ſhall not have reſt day or night; and when God, after much patience abuſed, doth ſmite the ſoul with ſuch horror and aſtoniſhment many times: This never tendeth to a gracious and Evangelical humiliation, but as in Cain and Judas is the beginning even of hell it ſelf in this life. So fearfull a thing is it to fall into the hands of the living God, when provoked, Heb. 10. 31. For in ſuch (as ver. 27.) there is a certain fearfull looking for the indignation and wrath of God, which will devour the adverſaries.

4. This troubled conſcience may, and doth often come by the Spirit of God convincing and reprooving by the Word, especially the law diſcovered in the exactneſs and condemning power of it. Joh. 16. 8. The Spirit of God doth reproove or convince the world of ſinne; Now conviction belongs to the conſcience principally; and indeed this is the ordinary way for the converſion of any; Gods Spirit doth by the Law convince and awaken conſcience, making it unquiet and reſtleſs, finding no bottome to ſtand upon; it hath nothing but ſinne, no righteouſneſs to be juſtified by; the law condemneth, juſtice arraigneth, p. 245and he is overwhelmed, not knowing what to doe; This is the worke of Gods Spirit; and of this ſome do expound that place, Rom. 8. 15. Ye have not received the ſpirit of bondage again to fear, but of adoption; It is the ſame ſpirit which is called the ſpirit of bondage, and of Adoption, onelyonly it's called ſo from different operations; It's the ſpirit of bondage, while by the Law it humbleth us, filleth the conſcience with fear and trembling; not that the ſinfulneſſe or ſlaviſhneſſe of theſe fears, oppoſing the way of faith, are of the Spirit, but the tremblings themſelves; and it is the Spirit of Adoption, when it rebuketh all tormenting fears, giving Evangelical principles of Faith, Love and Aſſurance; Now theſe fears thus wrought by the Spirit of God in the Miniſtry of the Word, though they be not alwaies neceſſary antecedents of converſion, yet are ſometimes ordained by God, to be (as it were) a John Baptiſt, to make way for Chriſt.

Laſtly, Theſe troubles of conſcience may ariſe (through Gods permiſſion) from the Devil: For when God leaveth thee to Satan's kingdome; as it was the caſe of the inceſtuous perſon, to be buffeted by him, tempted by him, you ſee he did ſo farre prevail with him, that he was almoſt ſwallowed up with too much grief: Therefore when God will evangelically compoſe the conſcience by faith in Chriſts bloud, he taketh off Satan again, and ſuffereth him not to caſt his fiery darts into us any longer.

The falſe wayes that the wounded Conſcience is prone to take.

THeſe things explained, Let us return to conſider the pollution of natural conſcience in the two particulars mentioned, whereof

The firſt is, That the wounded conſcience for ſinne is very ready to uſe falſe VIremedies for its cure. Theſe ſtings he ſeeleth are intollerable, he cannot live and be thus, he taketh no pleaſure in any thing he hath, but he cometh not to true peace, for either they go to carnal and ſinfull wayes of pleaſure, ſo to remove their troubles, or to ſuperſtitions and uncommanded wayes, of devotion, thinking thereby to be healed: The former too many take, who when troubled for ſinne, their hearts frequently ſmite them, they call this Melancholly and Puſillanimity; Tuſh, they will not give way to ſuch checks of conſcience, but they will go to their merry company, they will drink it away, they will rant it away, or elſe they will goe to their merry paſtimes and ſports: Thus as Herod ſought to kill Jeſus as ſoon as he was borne, ſo do theſe ſtrive to ſuffocate and ſtifle the very beginnings and riſings of conſcience within them: Oh wretched men prepared for hell torments! Though now thou ſtoppeſt the mouth of conſcience, yet hereafter it will be the gnawing worme; It's this troubled conſcience that makes hell to be chiefly hell; It's not the flaming fire, it's not the torments of the body that are the chiefeſt of hels miſery, but the griping and torturing of conſcience to all eternity; This is the hell of hels.

Others, when none of theſe means will rebuke the ſtormes and waves of their ſoul, but they think they muſt periſh, then they ſet themſelves upon ſome ſuperſtitious auſtere waies, as in Popery, to go on Pilgrimage, to enter into ſome Monaſtery, to undertake ſome bodily affliction and penalty, and by theſe means they think to get peace of conſcience; but Luther found by experience the inſufficiency of all theſe courſes, That all their Caſuiſts were unwiſe Phyſicians, and that they gave gall to drinke in ſtead of honey.

p. 246VIIIn the next place therefore, This pollution of a troubled conſcience is ſeen, In it's oppoſition to Chriſt, to an Evangelical Righteouſneſſe, and the ſway of believing. Conſcience is farre more polluted about Chriſt and receiving of him, then about the commands and obedience thereunto; for naturally there is ſomething in conſcience to do the things of the Law, but the Goſpel and the Doctrine about Chriſt is wholly ſupernatural and by revelation: Hence although it is clear, That the conſcience truly humbled for ſinne ought to believe in Chriſt for expiation thereof; Yet how long doth the broken heart continue ignorant of this duty? Their conſcience troubleth them, accuſeth them for other ſins, but not for this, of not particularly applying Chriſt to thy ſelf for comfort, whereas thou art bound in conſcience to believe in Chriſt, as well as repent of ſinne; I ſay, thou art bound in conſcience, and if thou doeſt not by particular acts of faith receive Chriſt in thy arms, as Simeon did bodily, but then ſpiritually, thy conſcience is to trouble thee, and to accuſe thee for it; But how averſe and froward is the troubled conſcience in this particular? How hardly inſtructed evangelically? How unwilling to reſt upon Chriſt onelyonly? Their conſcience that is very tender about other ſinnes, thinketh it no ſinne not to apply Chriſt, yea it diſputeth and argueth againſt it; but at laſt ſuch broken hearts know, that they are to make conſcience of the premiſſes, as well as the precepts, conſcience of faith as well as repentance, Heb 9. 14. The Apoſtle there teacheth us, That it is the blood of Chriſt, which purgeth the conſcience. Run not to any thing, but to the bloud of Chriſt; when thou art ſlung, behold this Serpent; Let thy conſcience be Evangelical, as well as Legal; The Goſpel is Gods Word, as well as the Law, and by that thy conſcience is obliged to lay hold on Chriſt for pardon.