The Marrow of Divinity, Religious treatise · Chapter 43

The Marrow of Divinity · Religious treatise · Chapter 43

p. 429CHAP. XLIII. Questions, and Cases about Conscience Good and Bad.

Quest. WHat is Conscience?

Answ. It is a faculty of the soule, taking knowledge, and bearing witness of a mans thoughts, words, and works, excusing them when they be good, and accusing them when they be evill, Rom. 2.15. If the Conscience be not deceived, but bears a true witness, then its no erroneous Conscience; Yet it may be an evill Conscience if it be not sanctified as well as inlightned. Or,

Conscience is a particular knowledge which we have within us of our own deeds, good, or evill, arising out of the generall knowledge of the mind, which shews us what is good, or evill, and Conscience tells us when we have done the one or the other.

Conscience is a word of great latitude, and infinite dispute. Its taken sometimes properly, sometimes generally. Its both a faculty, and a distinct faculty of the soul: the Schools reject that, others this: but besides reason, the word bends most that way, 1 Tim. 1.19. its distinguished from the evill, Tit. 1.15. from the mind. And if we mark it, Conscience is so far from being one of both, or both in one, as that there is between them: 1. A jealousie, then an open faction: the other powers of the soul taking Conscience to be but a spie, do what they can, first to hide themselves from it, next to deceive it, afterwards to oppose it, and lastly, to depose it. Conscience on the other side, labours to hold its own, and (till it be blinded or bribed) proceeds in its office in spight of all opposition: It cites all the powers of nature, sits upon them, examineth, witnesseth, judges, executes, hence come those foreign self-conferences, or reasonings spoken of, Rom. 2.15. Thence those Apologies, and exceptions amongst themselves when Conscience sits.

Quest. What is the common subject of conscience?

Answ. The reasonable soul: Indeed there is some shadow of it in a beast, a… th…e …s of reason: but it is but a shadow: the proper sea… of it, is the highest part of the soul: its usually referred to the practicall understanding, because p. 430its busied about actions, and drives all its works to issue by discourse: but as that ground is too weak (for neither is every discourse Conscience, nor every act of conscience a discourse) so is that room too straight: Conscience is therefore rather to be placed somewhat higher, under God, but over all in man, distinct from other faculties, ye… still sheathed in the body.

Quest. What is its end, or office?

Answ. It is set in man to make known to man, in what terms he stands with God, thence its name, and therefore is fitly tearmed, the souls glass, and the understandings light.

Conscience therefore is a prime faculty of the reasonable soul, there set to give notice of its spirituall estate in what terms it stands with God. The soul is ranked into three parts, and those into as many Courts, and Offices. The sensitive part hath its Court of Common Pleas: the intellectual, of the Kings Bench: the spirituall, a Chancery: in this Court all causes are handled, but still with speciall reference to God: Here sits Conscience as Lord Chancellour, the Synteresis as Master of the Rolls: To this Court all the powers of man owe, and pay service till the Judge be either willingly feed, or unwillingly resisted. And this of Conscience strictly taken.

2. Its taken sometimes more generally: Sometimes for the whole Court, and proceeding of Conscience, by the Fathers: Sometimes for the whole soule of man, either stooping to Conscience, or reflecting upon it self; So the Hebrews ever take it: You never find that tearm (Conscience) with them, but Heart, Spirit. So St. John (who abounds with Hebraisms) If our heart condemn, or condemn us not, 1 Joh. 3.19, &c.

Dr. Harris, St. Pauls Exercise.

Quest. What is the Scripture word for Conscience?

Ans. foreign, which is a compound word: 1. of the verb foreign, which signifies to see, Mat. 2.2. and to know, Joh. 13.18. 2. of a Preposition, foreign, which signifies with: So as Conscience implyeth, knowledge with: viz. with some other thing.

Conscience then implies a double knowledge: One of the mind, which is a bare understanding of a thing: Another of the heart: So as the heart witnessing a thing together with the mind, is Conscience, 1 Cor. 2.11. —save the Spirit, (i. e. the Conscience) of a man which is in him. Or

The double knowledge that is comprised under conscience, may be of God, or a mans self. God knoweth all things, even the most secret thoughts, Psal. 139.2. and every man knoweth the most secret things of himself, 1 Cor. 2.11. the testimony therefore of a mans heart, with his mind, or rather with God, is Conscience. Hence its said to bear witness, Rom. 9.1. and Paul rejoyced in the testimony of his Conscience, 2 Cor. 1.12.

Quest. Where is the seat of Conscience;

Answ. Within a man: For its applyed to the heart, Heb. 10.22. yea, its stiled the heart, Prov. 15.15. 1 Sam. 24.5. and the Spirit, 1 Cor. 2.11.

Quest. Why is it seated in a man?

Answ. That it may the better perform the function which belongs to it: It being within, may see all within, and without. As a man within a house full of windows, 1 Kin. 2.44.

But Conscience cannot be discerned by others without, as is implyed, Jer. 17.9. 1 Cor. 2.11.

Quest. What is the Office of Conscience?

Answ. To witness, Rom. 2.15. For this end it hath ability to know the things of a man. The witness of Conscience is the surest witness that can be. Its a faithfull witnesse that will not lie, Prov. 14.5. A man by his tongue p. 431may belye himself, but Conscience cannot doe so.

Quest. How manifold is the witnes… of Conscience?

Answ. Twofold: Either to accuse, or to excuse, Rom. 2.15. To accuse for evill, to excuse by freeing from evill unjustly laid to ones charge: the Jews Conscience accused, Joh. 8.9. St. Pauls's excused, Act. 23.1. Hence follows trouble, or peace to a mans soul, as Matth. 27.4. Rom. 5.1.

Quest. What is a good Conscience?

Answ. That Conscience is said to be good, when it obeyeth such light, and direction, as it doth think, and take to be true and sound light, and direction, Act. 23.1.

Quest. How many things concurre to make up a good Conscience?

Answ. First, the matter whereupon it worketh, which is a conformity in the whole man to the whole will of God: Gods will made known to man, is mans Irule, whereunto all his thoughts, words and actions ought to be conformed.

Secondly, The proper act of it, where this matter is to be found, the Conscience will beare witness, and give a true testimonie thereunto.

Thirdly, The Consequence following thereupon, which is peace, and quietness to the soul.

Such a good Conscience was perfect in mans innocency: but by his fall it was clean lost, and became an evill conscience. For Gen. 6.5.

Quest. How doth an evill Conscience faile in the proper works thereof?

Answ. Sometimes in defect: Sometimes in an excess.

1. In the defect when it suffers a man to run into all evill, and doth neither check, nor trouble him for the same. Called a seared conscience, 1 Tim. 4.2.

2. In the excess, when it doth so out of measure trouble him, as it takes away all hope of pardon, and hinders sound and true repentance: yea, and makes his life a burden to himself: So Judas's, Matth. 27.3, 4, 5. Hence, Isai. 57.20, 21.

Quest. What must concurre to the renovation of Conscience, and making it good?

Answ. First, Faith in Lord Jesus Christ, whereby the Conscience is purged, Iand purified from the naturall defilement which it had, Heb. 9.14. Hence we are exhorted, Heb. 10.22. to draw near with a pure heart, &c.

Secondly, A sanctified work of the Spirit, whereby the heart is alienated from sin, and made watchfull against it: and withall it is put on to conform IIit self to the holy will of God: whch conformity being true, and entire, without hypocrisie, moveth the Conscience to bear witness thereunto, Rom. 9.1. 2 Cor. 1.12. This is stiled a pure Conscience, 1 Tim. 3.9. 2 Tim. 1.3. and a Conscience void of offence, Act. 24.16.

Quest. What then since mans fall is counted a good Conscience?

Answ. First, That which giveth a true testimony of a mans Faith in Christ, for the pardon of his sins, and reconciliation with God, Heb. I10.22.

Secondly, Which bears witness to his conformity in the whole man to the holy will of God in all manner of duties to God and man, Act. 24.16. particularly, IIand specially in those duties which belong to his particular calling, whereof he is to give an especiall account, Matt. 25.21.

Thirdly, That which worketh peace, and quiet in the soul, Rom. 5.1. 2 Cor. 1.12.

Dr. Gouge on Heb.

Quest. What other definitions may be given of Conscience?

p. 432Answ. Conscience is the judgment of a man concerning himself, and his own wayes, in reference, and subordination to the judgement of God: Dr. Ames. Or

Its the souls recoiling on its self. Ward, Dike. Or

Its the souls acting, and reflecting on it self, and on all a mans own actions.

Quest. How many sorts of good consciences are there?

Answ. A good troubled conscience: Bona turbata.

Secondly, A good quiet Conscience: Bona pacata.

Quest. VVhat goodnesse must concurre to a right good Conscience?

Answ. First, a goodness of sincerity.

Secondly, a goodness of security: It must be honeste bona, & pacate bona.

Quest. What then is a truly good Conscience?

Answ. A good Conscience is that which is rightly purified, and rightly pacified by the Word, Blood, and Spirit of Christ, regularly performing all the Offices unto which it is designed.

Quest. What must it be purified from?

Answ. First, Ignorance: A Conscience void of knowledge, is void of Igoodness: the blindy Conscience is alwayes an ill Conscience, Tit. 1.15.

Secondly, From error, the Erroneous Conscience is ever a desperate, and IIdangerous Conscience. Look what Swine are to a Garden: a wilde Boare to a Vine-yard: young Foxes to grapes, &c. Such is an erroneous Conscience to Churches, Doctrines, Truths, Graces, and duties: It overturns all: It engaged Herod under an Opinion of piety, to destroy John to save his wicked Oath, Mat. 14.9. Others make void Gods commands to make good their own vows, Jer. 44.16. It made Paul to persecute the Church, Act. 26.9. others to compass Sea, and Land to make Proselites, Matth. 23.15.

IIIThirdly, From naturall deadness, or hardness, Heb. 9.14. A dead Conscience is not for a living God.

Quest. How must conscience be purified?

IAnsw. First, The word of Christ is the great heart-searcher, and Conscience-purifier, Heb. 4.12. Joh. 15.3. & 17.17. This removes ignorance, Psal. 119.105, 130. It rectifies Error, being a voice behind us, Isa. …0.21. ends all controversies, Isa. 8.26. Resolves all doubts, Luke 10.26. Removes deadness and hardness, Jer. 23.29. Its an Hammer to soften: Its immortall seed, &c. 1 Pet. 1.23. Hence Psal. 119.25, 50, 93.

IISecondly, The bloud of Christ further purifies it, Heb. 9.14. and 10.22. 1 Joh. 1.7.

Thirdly, The Spirit of Christ, together with the Word, and blood of Christ IIIpurifies it, Joh. 6.63. Heb. 9.14. the Spirit heals those diseases before mentioned. 1. Ignorance, being the Spirit of illumination, Ephes. 1.17. 2. Errour, being the Spirit of truth, Joh. 14.17. 3. Deadness, being the Spirit of life, Rom. 8.2. Its Refiners fire, &c. Mal. 3.2. Hence, Isa. 4.4.

Quest. What must Conscience be pacified from?

IAnsw. First, It must be at peace from the dominion of sin: there is a peace when sin, and Satan are strongly armed, and keep the house, Luke 11.…1. But this is the peace of a sleepy, not of an awakened Conscience: woe to them, Luke 6.25. Amos. 6.1, 3. Conscientia pacate optima, may be, vitiose pessima. In tali pace amaritudo mea amarissima: Ber. there is no peace to the wicked, Isa. 57. ult. 2 Pet. 2.3.

IISecondly, From the rage of Satan, this is the happy peace promised to Believers, Matth. 16.18. the summe of that promise, Rom. 16.20. p. 433the God of Peace shall bruise Satan under your feet shortly.

Thirdly, From the displeasure of God, when we can say, Rom. 5.1. being justified by Faith, we have peace with God: This is the best part of our peace: IIIsuch as the world cannot give, John 14.27. So, Phil. 4.7. This guards the soule from all fears, and assaults of the Law, Sin, Guilt, Death, Hell, and Satan.

Quest. What must Conscience be pacified by?

Answ. First, By the Word of Christ its pacified, and restored to peace: hence Ithe Gospel is called, the Word of Peace, &c. Acts 10.36. Rom. 10.15. 2 Cor. 5.18. Isa. 57.19. and 52.7.

Secondly, By the blood of Christ. This is the procuring cause of all our IIpeace, Col. 1.20. Rom. 3.23, &c. This blood gives the soule all boldnesse to enter into the holiest, &c. Heb. 10.19. and gives us assurance before God.

Thirdly, By the Spirit of Christ, which is the procreating cause of peace in us: IIIHence as Christ is called an Advocate, 1 Joh. 2.1. So is the Holy Ghost, Joh. 14.16. Only here is the difference: Christ is our Advocate to God, prevailing with him to grant us peace: the Holy …host is Gods Advocate to us, to prevaile with us, to entertain peace. He applies the Word, and promises which proclaim our peace: He applies the blood of Christ which procures our peace: He hath the last hand in consummating our peace; whence its called, Joy in holy Ghost, Rom. 14.17. So Gal. 5.22.

Quest. VVhat are the Offices of Conscience?

Answ. First, Propheticall, or Ministeriall, i. e. To doe the Office of a Minister, IWatchman, or Seer, to give warning from God, from whom it hath its commission to warn, and inform, direct, reprove, admonish, and charge. Its the mouth of the Lord, the Candle of the Lord, Prov. 20.27.

Secondly, Regall, or Magistraticall. It hath a commanding, and Legislative IIpower, Rom. 2.14. they were a Law to themselves, therefore what Conscience commands, or forbids is more to a godly man, then what Kings command, or forbid. Hence, Dan. 3.16. But though it hath a Kingly power, yet it hath not an Arbitrary power: It self is subject to God.

Thirdly, Testimonial, or to bear witness, Rom. 2.14, 15. 2 Cor. 1.12. This is a testimony which Gods Spirit doth attest to, and consent with, Rom. 9.1. and II8.16. This is above a thousand witnesses for, or against thee, 1 Joh. 3.19, 20, 21. Conscientia mille testes.

Turpe quid acturus, te sine teste time.

Fourthly, Juridicall, and Judg-like: It passeth sentence on thee, and reads thy doom: Hence we are said to be convicted of our own Consciences, Joh. 8.9. IVSelf-condemned, Tit. 3.11. Rom. 14.22. 1 Joh. 3.20, 21. Consciences sentence is the forerunner of the last judgement, Job 31.35, 36. Isa. 50.8. 1 Sam. 2.25.

Fifthly, Registeriall: For its the great Register, and Recorder of the World. Its to every man his private Notary, keeping Records of all his Acts, and deeds. It hath the pen of a ready Writer, and taketh from thy mouth all thou speakest: yea from thy heart all thou contrivest, and though its writing may for the present, like the writing with the juice of a Lemon, be illegible: yet when thou comest into the fire of distress, it will then appear: or at farthest, the fire in the great day of judgment will discover it.

Its the poor mans Historiographer, who hath no Chronicler to rite his story, Jer. 17.1. So that Conscience is then good when it doth officiate well, and p. 434doth the part of a Minister, of a Magistrate, of a Witness, and of a Judge.

Quest. How many sorts of good Consciences are there?

Answ. First, The good Conscience of Faith: without which its impossible Ito please God, Heb. 11.6. Therefore St. Paul joines Faith, and a good Conscience together, 1 Tim. 1.5, 19. and 3.9. There is no good faith, where there is not a good conscience: nor yet a good conscience where true faith is wanting, therefore look to thy Faith, if thou wouldst finde a good Conscience, Heb. 10.22. 1 Tim. 3.9.

Secondly, A pure Conscience, the clean, pure, and undefiled Conscience is IIthe inherent, and internall righteousness of the Saints, and the Ornament of a Christian, 1 Tim. 1.5. and 3.9. 2 Tim. 1.3. As faith makes the Conscience good before God, so purity makes it good before men. Such are blessed, Mat. 5.8. 1 Joh. 3.3. Great are the comforts, benefits, and priviledges of a pure Conscience, and high are the promises made to it, Psal. 18.26. and 24.3, 4, 5. In pure water thy face may be seen, not so in muddy: So in a pure Conscience Gods face may be seen, and no where else in the Earth.

IIIThirdly, A sincere Conscience: Sincerity is the glory of purity, and of conscience, and of every person, grace, or action: Sincerity is the soundness, health, and right constitution of Conscience. Hence Noah, and Job are called perfect, because sincere, Gen. 6.9. Job 1.1. of this Conscience, Paul speaks, 2 Cor. 1.12. The Greek word for sincerity, foreign used, 1 Cor. 5.8. 2 Cor. 1.12. signifies such things as are tryed by the light. Or, as a Chap-man opens his wares to see if there be any deceit in them.

Quest. But how may this sincerity of Conscience be known?

Answ. .1 It makes a man abhor all guile, and fraud, and to renounce the hidden things of dishonesty: like Jacob, a plain downright man: or Nathaniel, an Israelite, in whom was no guile: Such was Paul, 2 Cor. 2.17. and 4.2. and Michaiah, 1 Kin. 22.14. and Caleb, Joh. 14.7, 8.

2. Sincerity brings all to the light, Joh. 3.20. He that doth the truth, cometh to the light that his deeds may be made manifest that they are wrought in God, and therefore, as of sincerity, and as of God, and as in the sight of God, are put together, 2 Cor. 2.17. Such an one owns nothing but what will endure the Sun. Hence, Psal. 26.2. Joh. 21.16, 17. Job 6.24. 2 Cor. 4.2. 1 Thes. 2.10.

3. The sincere man is still one, and the same, whether alone, or in company: yea, he is rather better then he shews: as the Kings daughter, all glorious within, Psal. 45.13. He is just, and faithfull, being a Law to himself.

4. The sincere man may have his failings, and is subject to tentations, yet he never allows himself in any known evill: therefore he is called perfect in respect of his intention, and aime, 2 King. 20.3. He resists every known will, and rejects every known Error: He purifies himself as God is pure, 1 Joh. 33. So Rom. 7.16, 17.

5. A sincere man holds on his course, and he that hath clean hands shall be stronger and stronger, Job 17.9. as the vessell of gold wears brighter, and brighter by use, therefore sincerity is the best seen in times and places when, and where Satan is let loose, Rev. 2.13. where there are few encouragements to persist in a godly way: So Nichodemus in sticking to a condemned Christ, Joh. 7.51. Joseph of Arimathea to a crucified, forsaken, and naked Christ, Joh. 19.38.

6. Universality is a certain note of sincerity, when we walk in all the commandements of God, as Luke 1.6. Heb. 13.18. Dan. 6.22. To be partiall is to corrupt the Law, Mal. 2.9. To make Conscience of one duty, and p. 435not of another, is to make no Conscience of the one, or of the other. So Mat. 23.5, 23. Rom. 2.22.

7. A sincere man carries himself ever as before God, 2 Cor. 2.17. Psal. 16.8. and 44.21. He carries an awfull apprehension of God with him whithersoever he goes: Hence, Col. 3.23.

8. A sincere man consults with his duty more then with his commodity, and resolves against sin, more then against any danger: He undervalues all losses to the losse of Gods favour, and his own peace, Psal. 25.21.

9. Such an one cannot skill of fleshly wisdome, or worldly Policy: He is no time-server, 2 Cor. 1.12. Simplicity is the sincerity, and sincerity all the policy of a consciencious man. He desires no more wisdom then will make him honest, and sincere, Rom. 16.19.

10. Sincerity is known,

1. By the originall, and principle it moves from: Pharisees pray for ostentation, not from devotion, Mat. 6.1, 2, 5. So, Phil. 1.16. A sincere person doth all out of a principle of piety to God, and charity to man.

2. By the rule it constantly walks by, viz. Gods Word. So Josiah, 2 Kin. 22.2. Come commodity, or discommodity, he keeps on his way: but unsound persons cast their eye on their own interest. So 2 Chron. 27.2. and 26.4. and 25.2. 2 Kin. 10.31.

3. By the end it aimes at, God is the sincere mans end, and his glory his aime: the Hypocrite makes himself his own end, and so himself his own god, Zach. 7.5, 6. Hos. 10.1.

Fourthly, An inoffensive Conscience, which Paul highly esteemed, Act. 24.16. IVand this doth,

1. Avoid giving offence, either to God or man. 1. He strives to prevent offences to God, and takes up purposes against them, Psal. 17.3. and if he hath displeased God, he is displeased with himself for it. So Jer. 31.19. Job 42.6. Ezek. 6.9. and 36.31. and he is carefull to breake off his sins by repentance, Job 34.31, 32. and 40.4, 5. He is resolved rather to offend all thee world, then to offend God, Gal. 1.10. Dan. 3.16. Act. 4.19.

2. Avoid giving offence to man: especially such an offence as may cause him to sin, and then such an offence as may cause him to take offence: in the first we tempt him, in the second we try him: in both we offend him, and doe the Divells work in both. By the former he is stumbled, by the Second he is made weake, and by both offended, Rom. 14.21. we must therefore take heed that we doe nothing that should cause others to offend by sinning, as Elies sons did, 1▪ Sam. 2.24. and Jer…boam, 1 Kin. 14.16. and Ahab, 1 Kin. 21.25. woe to such, Luke 17.1. we must give no offence to the godly, be they stronger, or weaker, Matth. 18.6, 10. nor to the wicked. Hence, Col. 4.5. 1 Tim. 6.1, 2. 1 Pet. 2.18. and 3.1. we must not offend our selves, but must regard what Conscience calls for to satisfie our duty, and to keep in with our selves, rather then to gratifie any others requests.

2. An inoffensive Conscience will not be apt to take offence, either

1. From God, who can never give any: yet to some, Christ is a rock of offence, Rom. 9.33. yea he was so to his Disciples, Math. 26.31.

2. From Gods way: as when we receive the Word with joy, but meeting with persecution we are offended, and turn back, Math. 13.21.

p. 4363. From Gods Children, and their weakness, so far as either to condemn their persons, or dislike their profession, Matth. 18.5. True godliness makes a man apt to take all in good part, 1 Cor. 13.5.

4. From the evill World, because all men speak evill of the wayes of God, and forsake them, we must not therefore be offended, Isa. 8.12, 13.

VFifthly, A quick-sighted Conscience. Conscience's whole work is circumspection, and therefore it must have eyes in every place: It must have eyes before to view, and oversee actions to be done: behinde to review, and overlook actions already done: especially it must be full of eyes within, to make a privy search in our own hearts: to take account of the inward motions from which actions are undertaken, of the inward intentions, and affections with which they are undertaken, and of the inward aims and true ends for which they are undertaken. The Pharisees were full of eyes without, and none within: full of eyes before▪ but had none behind: they could censure others actions, not see their own: Hence called fooles, and blind, Mat. 23.17, 19, 24.

Sixthly, A well-spoken Conscience, which can make the soule a good answer, VIor upon just occasion make fit demands, and puts forth its Quaries, 1 Pet. 3.21.

1. It makes a good and ready answer to God, as Psalm 27.8. and 40.8.

2. It makes a good answer for God, as is commanded, 1 Pet. 3.15, 16. Its ready to give an account of its Spirituall estate when it is required

3. It makes a good answer for ones self, when under the greatest clouds of censures, suspicions, or reproaches, Rom. 9.1. 2 Cor. 6.8, 9.

4. When any business of Conscience is under consideration, Conscience puts the best answer into thy mouth, and will readily resolve what is to be done.

VIISeventhly, An honest dealing Conscience: For so much of honesty before men, so much of good Conscience before God: Of this Paul glorieth, Heb. 13.18. Act. 23.1. 1 Pet. 3.16. Peter exhorts to it, a good conversation without, proclaimes a good Conscience within, Phil. 4.8. Notes of an honest Conscience are,

1. He hath engraven on his heart this maxime, I must be a Law to my self: Hence its said, 1 Tim. 1.9. The Law is not witten for the righteous: And if others were as honest as he, fewer Laws, and Magistrates would serve turne.

2. He makes Christs rule his Oracle, Matth. 7.12. what ever you would others should do to you, &c. which is the Epitome of the Law, and Prophets: the voice both of Scripture, and nature.

3. You may be bold to take his word, and trust him: He dares not deceive, though he may be deceived: His word is as good as his bond: his bond as his oath: and his oath as his soul.

4. You need not fear to take his wares, his weight, or his measure, all are currant, and warrantable: He is faithfull, and punctuall in his reckonings, disbursments, and receits, as they, 2 Kin. 12.15. &c.

5. He respects not a person so much as the cause: the cause of the poor, fatherless, and widows is more to him, then the face of the rich, or the letter of the mighty: Like Levi, Deut. 33.9.

6. He will sooner suffer any prejudice himself, then prejudice his neighbour, Psal. 15.4. He sweareth to his own hurt, and damage, and changeth not.

VIII:Eighthly, A tender Conscience: which is the heart of flesh promised, p. 437Ezek. 36.25. the c…ntrite spirit in which God delights, Isa. 66.1, 2. commended in Josiah, 2 King. 22.19, 20. and David, 1 Sam. 24.5. 2 Sam. 24.10. and in Ephraim, Jer. 31.19. and in the Publican, Luk. 18.13.

Quest. But is there not a faulty tendernesse of conscience?

Answ. Yes, as, 1. When one is so tender that he cannot endure to be touched with a reproof; Prophesie to us smooth things, say they, Isa. 30.10. Give us of your softest pillows, Ezek. 13.18. Such was Amaziah, Amos 7.10. and they, Jer. 38.4. and they, Act. 5.33. and 7.54. whereas the right tenderness is to be very sensible of the evil of sin, and the danger thereof: and thereupon impatient of the sinne, but very patient of reproofe, Psalm. 141.5. Act. 2.37.

2. When he is scrupulous. As when one hath got gravel in his shooe, he cannot set his foot on the ground without complaint. The Apostles rule will help such, Rom. 14.5. Let every one be fully perswaded in his own minde, i. e. rid himself of unnecessary, and unprofitable scruples: unnecessary scruples are when a man makes a stirre about things wherein Gods word is silent, and makes sin where the Scripture makes none: as the Priests did about going into the judgement Hall, Joh. 18.28. lest they should be defiled ceremonially, but made no scruple to defile themselves morally, by bringing upon them the guilt of innocent blood. Again, they made a great scruple of putting the money into their holy Corban, because it was the price of blood, but questioned not the giving money for the same, and taking the blood it self upon themselves and children, Mat. 27.25. such are condemned by Christ, Matth. 23.23. Mark 7.11.

Unnecessary and vaine scruples the Apostle would have us lay aside, 1 Corinth. 10.25. asking no question (in such cases) for conscience-sake.

3. When he is of too facile, and flexible a spirit, so as to yeeld to every one that counsels and entises him to sin: For this Ephraim was broken in judgement, Hos. 5.11. Thus tender-hearted was Rehoboam, 2 Chron. 13.7. and Zedekiah, Jer. 38.5.

4. When the conscience is weak and sickly, as Paul calls it, 1 Cor. 8.12. and is easily cast down and discouraged. This was the disease of the stony ground, it was so tender as to be offended at the Crosse, Matth. 13.21. Outwardly tender, and inwardly hard: whereas the good ground was inwardly soft to give rooting to the seed, but outwardly hardy to endure all weathers. This picks a quarrel at the Gospel for some circumstances, Mark 7.2. Such was the conscience of the mixt multitude, Numb. 11.4. and of the spies, Numb. 13.31. that started at the …ight of the Anakims, and would not have the people endanger themselves: The properties of it are.

1. Its apt to scruple things lawfull. It eates nothing but herbs, Rom. 14.2.

2. It puzzles and perplexes it self about things of no great moment: as Days, m…ats, &c. Col. 2.21.

3. Its apt to judge him, that upon better grounds is not of his minde and practise, Rom. 14.3.

4. He is apt to stumble, Rom. 14.21.

5. Or to be grieved, and distasted, Rom. 14.21.

5. Whe… the conscience is so awakened that it cannot take any more rest, Psal. 77.… ▪3, 4. So Psal▪ 51.3. my sinne is ever before me, and Psal. 38.17. This is a sad and painful, if not sometimes also, a sinful tenderness, when the soul sees nothing but sin, guilt, and misery in it self, nothing but anger, wrath and frow… in God, and no hopes of redemption by Christ, or of recovery by the spirit of grace. But the right tenderness is that due proportion of sense p. 438in an awakened conscience which labours to keep the soule guarded, and unmolested. Taking up Jobs resolution, Job 27.6. This tendernesse shewes it selfe.

1. In respect of God: In every thing to which God is intituled, and hath interest in; Moses stands for an hoof, Exod. 10.26. Christ is tender for the least tittle of the Law, Matth. 5.18. He is all on a flame with the zeale of Gods house, and would not endure to have it profaned in the least, Joh. 2.17. Yea,

1. Principally he is tender of those things wherein Gods glory is concerned, Joh. 17.18. and 8.49, 50. This makes a man regardless of self, in respect of name, credit, family, estate, yea, and of life, Act. 20.24. so the Martyrs: and Nehemiah, ch. 13.15, 18, 19.

2. He is tender in respect of Gods truth, which must be bought, not sold. So was Paul, Gal. 2.11. So Rev. 2.2. He shews his tenderness in retaining, and contending for old truths, and in taking heed how he vents any new doctrines: So 2 Cor. 13.8. and 2.17. 2 Pet. 1.16.

3. He is tender of whatsoever doth proceed from God, as to submit to every command of God, for he trembles at his Word, Isa. 66.2. So Christ, Luk. 2.49. John 6.39.

4. He yeelds, melts, and breaks under any threat of Gods Word, or sense of Gods displeasure: So Josiah, 2 King. 22.19. contrary in Jehoiakim, Jer. 36.24.

5. He much more yeelds and humbles himself under the afflicting hand of God: He comes forth of the furnace, like gold, all melted, and refined, Job 23.10. and 42.6. whereas others walk contrary to God, Lev. 26.41.

6. He kindly thaws, and melts under the sense of the free favour, and abundant love of God, as the ice before the warme Sun. So, Ezra 9.14. This was the gracious temper of that poor woman, Luk. 7.38. so we are required, Hos. 3.5.

2. In respect of men, this tenderness must shew it self to all in general, and to each in particular: To the godly, to the wicked; to strong, to weake.

1. To the godly: and that,

1. By not grieving them, and forbearing to offend them: He is ever tender of the peace, and studious of the satisfaction of every honest man. If his meat, apparel, haire, company, &c. make his brother to offend, he will eat no such meat, wear no such apparel, or haire, keep no such company whilest the world stands, rather then to make his brother offend, 1 Cor. 8.13.

2. He is tender of their reputation, not to expose them, or rather Religion in them, to reproach. So Joseph would not bring a reproach upon Mary, Mat. 1.19.

3. He is tender of disagreeing with, or dividing from any that is godly, upon unnecessary and frivilous grounds. Enters not upon doubtful disputations; falls not out about questions that nourish jangling, but destroy edification: the common sin of our times: contrary to the Apostles precept, Eph. 4.13, 32.

4. He is especially tender of weak Christians, no wayes to discourage them, despise them; or impose any burdens, much less to lay stumbling blocks before them: but to bear their infirmities, Rom. 15.1. To condescend to their terms, Rom. 12.16. This makes us like Christ, who is tender of all his little ones, Mat. 8.17. Isa. 40.11. Mat. 12.18, 19. Luke 22.27.

p. 4392. To the wicked, who must see that we are tender of his good, more then he is of his own. So, 2 Tim. 2.26. 1 Pet. 2.15. and we are to endeavour to take away occasion from them that seek it to speak reproachfully of us, 1 Tim. 5.14.

3. We must be tender of the good of those that are nearest to us: that we, and our houses may serve the Lord, Jos. 24.15. So, Job 1.5. and Paul of the Corinthians, whom he had espoused to Christ, 2 Cor. 11.2. and 6.11.

3. In respect of self: and that,

1. In respect of sin already committed: for which his heart smites him, 1 Sam. 24.5. 2 Sam. 24.10. and gives him no rest till he hath made his peace with God by repentance, and with man by restitution, or other satisfaction: as, Zacheus, Luk. 19.8.

2. In respect of sin not yet committed: He fears and departs from evil, and shuns all occasions and provocations tending to it. So Joseph, Gen. 39.9.

3. He shuns small as well as great sinnes: He will not be found, no not in an officious lie: as Gehazi's was, 2 Kings 5.25. Flies lesser oaths, Eccles. 9.2. idle words, Matth. 12.36. wanton lookes, vaine thoughts, &c.

4. He flies secret sinnes as well as open, and is most known by his closet, and solitary carriage: He saith with David, Psalme 44.21. Shall not God search this out?

5. He shuns as well sinful omissions, as sinful commissions, as knowing that in the day of judgement these will be charged upon him, Mat. 25.42. Omissions are sins that bring a curse, Mat. 2.10. the slothful servant is called an evil servant, Mat. 35.26, 30. negative holiness will not commend us to God, though it may to man.

6. He flies and avoids the common sins and prevailing errors of the times: So did Nehemiah reform the profanation of the Sabbath, and usury, Neh. 10.31. and 13.15. to 23. and 5.9, &c.

7. He flies as well all sinful occasions as actions: He keeps out of the way, and and company of wicked men, Psal. 1.1. Eccl. 7.26. For, Prov. 6.27, 28. Judas took no hurt amongst the Disciples, but going to the High Priests, he was for ever lost. Peter took no hurt in the garden, but in the High Priests Hall was insnared. Din…h walking out to see the daughters of the Hivites, and Sampson to see the daughters of the Philistines, neither of them returned so well as they went out. Many now adays by leaving Ministers, Ordinances, Assemblies, &c. have made themselves a prey to seducers, and have been corrupted: Hence, 1 Joh. 2.19.

8. He flies not only what is simply evil, but whatsoever hath an appearance of evil: as he is commanded, 1 Thes. 5.22. Rom. 12.2. Phil. 4.8. Eph. 5.3, 4, 11.

9. As he flies whatsoever hath an appearance of evil, so he dares not always trust whatsoever hath an appearance of good. He therefore tries all things, and holds fast onelyonly what is good, 1 Thes. 5.21. knowing what Christ saith, Luk. 16.15. That which is highly esteemed amongst men, is abomination in the sight of God. He suspects that action, person, and state of life of which all men speak well: He still knows that Satan deceives more easily, and destroyes more dangerously when he assumes the shape of an Angel of light. Hence we are commanded to mistrust many things, 2 Thes. 2.2. Revel. 2.2. Gal. 1.6. 2 Peter 2.1. Matth. 24.24. 1 John 4.1.

10. He takes heed even of what he knows to be lawful: He dares not do all that he may do, knowing that he that will do all he may, often doth more p. 440then he ought, 1 Cor. 6.12. and 10.23. In use of things lawful he observes three rules.

1. It may be lawful, but is it expedient? when? how much? how far? and how often is it expedient?

2. It is lawful, but will it edifie, or offend?

3. Its lawful, but I must not suffer my self to be brought under the power of any thing though lawful: He knows its a true saying, Licitis perimus omnes: all the world is undone by lawful things abused, and mistimed. It was the undoing of the old world, and Sodom, Mat. 29.38. Luke 17.27, 28.

11. He dares not do alwayes what is in his power. Joseph did not what he might have done to his unkinde brethren, Gen. 42.18.

12. Nor dare he do what others have familiarly done before him in his place: So, Nehemiah, ch. 5.14, &c.

13. He doth not only avoid sinful actions, but takes sad notice of, and bewails his sinful affections, and the depraved disposition of his nature. He mourns under the sin that dwells in him, Rom. 7.20, 23, 24. He would neither have his sin reign, nor remain in him: He hates his sin in every degree with a perfect, and impartial hatred.

14. He ever rather consults with honesty, justice, and duty, then with honor, commodity, and safety: If he once engageth, he changeth not, though it be to his prejudice, Psal. 15.4.

15. He alone, in the cause of Christ and Religion, dares stand it out against the whole world. Unus Athanasius contra totum mundum; and so did Luther, regarding neither the favour, nor the frowns of his adversaries. He considers not so much the danger that lies before him, as the duty and necessity that lies upon him, to appear in such a time and cause. So Elijah, 1 King. 19.10.

IXNinthly, a passive and hardy conscience, which admits of no feare, timerousness, or tendernesse at all in it, as to suffering: This hardiness proceeds from the fore-named tenderness, and is inseparable from it. Its not bred so daintily, nor kept so tenderly, but that it can digest the worlds hardest usage: Its patient to all suffering, impatient only of sinning. It puts within a man a heart of Adamant, and upon a man a face of brasse or flint: It trembles not at the sight of any torment, Dan. 3.16. We are not careful to answer thee, O King, in this matter. This is commended by Peter, 1 Pet. 2.19, 20. and truly without this all other things are nothing: not the conscience of faith, purity, sincerity, &c. This commended the Christians of old times: they were content to be bound, that truth might be at liberty, and to die, that religion might not die.

Quest. But can all that suffer say that they suffer for Conscience, and for God?

Answ. No, there are four kinds of sufferings, which a good conscience can have no comfort in.

1. When we put our selves upon voluntary, and arbitrary sufferings, and then place religion and conscience in it: as the Baalites of old, who cut and lanced themselves, 1 King. 18.28. and the Circumcelions of later time. But who required these things at their hands? they cannot say with Saint Paul, They bear the marks of the Lord Jesus in their bodies, Gal. 6.17. but rather the marks of their own folly, and rashnesse.

2. When we pull upon our selves unnecessary and unwarrantable sufferings, by a preposterous, and precipitate medling in businesses out of our way and calling: This is to suffer as busie bodies in other mens matters. Not as a Christian, 1 Pet. 4.15, 16.

3. When we pull upon our selves deserved sufferings from the hand of Justice p. 441for our evil doings. These may say with the Thief, Luke 23.41. we suffer justly, &c. These (like Zimri) are burnt with fire which their own hands have kindled.

4. When we bring our selves into worse sufferings then any of the former, viz. sufferings in conscience and from conscience, by shunning any other sufferings for God and conscience: as Judas, Spira, &c. These are run from the fear, and are fallen into the pit, Isa. 24.18. The first of these sufferings are foolish, the second sinful; the third shameful; and the last dreadful.

Quest. What rules then are to be observed in the sufferings of a good conscience?

Answ. First, see that thy sufferings be ever, and only for well-doing. As thou must not shun sufferings by choosing evil, so thou must not seek, and procure Ithem by evil, 1 Pet. 2.15. A good conscience must not go out of Gods way to meet with sufferings, nor out of sufferings way to meet with sinne. Its not Poena but Causa: the cause, not the punishment which makes a Martyr.

2. If thou sufferest for ill-doing, yet be sure that it be wrongfully, 1 Pet. II2.19. and if thou beest charged with any evil, that it be falsly, Mat. 5.11. that thy conscience may say, we are as deceivers, yet true, as unknown, yet well konwn to God, 2 Cor. 6.9, 10.

Thirdly, if thou desirest chiefly, and especially to suffer in the cause, and for IIIthe name of Christ, this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably, but in the matters of God he cared not what he suffered, Dan. 6.14, 5. Life as it is too little worth to be laid out for Christ, so its too precious to be laid out in any other cause. Its an honour if we can call our sufferings, the sufferings of Christ, Col. 2.24. and our scarrs, the marks of the Lord Jesus, Gal. 6.17. and can subscribe our selves, the prisoners of Christ, Eph. 3.1.

Fourthly, if thou lovest to see the ground thou goest upon: that thy cause be clear, the grounds manifest, that thou beest not thrust forward by a turbulent VIspirit, or a mis-informed conscience: but for conscience towards God, or according to God, that thou mayest say with the Apostle, I suffer according to the will of God, 1 Pet. 4.19.

Fifthly, if thou beest careful not only that the matter be good, but that the Vmanner be good, lest otherwise we disgrace our sufferings, 1 Pet. 2.19, &c. If thou suffer wrongfullly, yet thou must suffer patiently. This is to suffer as Christ suffered, 1 Pet. 2.21, 22, 23.

Sixthly, if thou committest thy self in thy sufferings to God in well-doing, VI1 Pet. 4.19. suffering times must not be sinning times: He is no good Martyr that is not a good Saint. A good cause, a good conscience, a good life, a good death, a good matter to suffer for, a good manner to suffer in, make an honourable Martyr.

Tenthly, a conscience of charity. This the Apostle speaks of as the end, and perfection of the Law, and Gospel too▪ 1 Tim. 1.5. where there is the truth of Xcharity, there is the truth of conscience also; the more of charity, the more of conscience. Now this charity is twofold.

1. External, or civil, which respects

1. The poor to whom is to be shewed the charity of beneficence. 2. To the neighbour and friend, a love of benevolence. And, 3. To the enemy a love of forgivenesse.

1. To the poor a love of beneficence, and well-doing: this kind of charity is the worlds grand benefactor: the poors great Almoner: the widows Treasurer: the Orphans Guardian: and the oppressed mans Patron: This lends eyes to the blinde, feet to the lame, deals out bread to the hungry, cloaths p. 442the naked, and brings upon the Donor the blessing of him that was ready to perish. This Zacheus shewed, Luke 19.8. and Job Chap. 30.12, &c. and Obadiah, 1 King. 18.13. and Nehemiah, Chap. 5.15. Hence Psal. 112.5. Prov. 31.20, 26. So Cornelius, Acts 10.2, 4. Isa. 32.8.

2. To our neighbours must be shewed the charity of benevolence: we must love them as our selves, Matth. 22.39. Rom. 13.8. For Prov. 18.24. He that hath a friend, must shew himself friendly. Its a pleasant thing to see friends and neighbours living in this mutuall love, and benevolence, Psal. 133.1. &c.

3. To our enemies a love of forgiveness. This is the hardest, and therefore the highest pitch of love: a lesson only to be learned in the School of Christ. The Pharisees taught otherwise, which Christ laboured to reform, Matth. 5.46. Luke 6.32.33. This makes us like our Father in Heaven, who is kind to the thankfull, and unkind, Luke, 6.35. and like his Son on Earth, who prayed for his enemies. This we are exhorted to, Col. 3.12, 13.

2. Spirituall, or Ecclesiasticall, which is to be shewed in the love we bear to the Church and truth of Christ, and to the souls of our brethren. This Charity is to be preferred before all the former: the former may be amongst Heathens, and civilized Christians, but this is the peculiar badg of the people of God: A love of Symphonie in judgment, and opinion: of Sympathy in heart, and affection, and of Symmetrie, or Harmony in an offensive conversation: This is often, and earnestly pressed, Phil. 2.1, &c. 1 Pet. 3.8. Its the end of the Law, the adorning of the Gospel: the lively Image of God, and of Christ: the first fruit of the Spirit: the daughter of Faith: the Mother of hope: the sister of peace: the kinswoman of truth: the life and joy of Angels: the bane of Divels: Its the death of Dissentions: the grave of Schismes, wherein all Church rupture, and offences are buried, 1 Joh. 4.8, 16. Joh. 13.34. Gal. 5.22.6. Yea, its the very bond of perfection, Col. 3.14. and that which covers all sins, 1 Pet. 4.8.

Quest. What is the excellency, and benefit of a good Conscience?

Answ. First, The excellency of it appears in the honourable titles given to Iit above all other graces, and the reall preheminence it hath, if compared with all other things: as

1. It hath this proper denomination given it ordinarily of a good Conscience, Act. 23.19. 1 Tim. 1.15. 1 Pet. 3.16, 21. whereas other graces, though excellent in their place, and kind are seldom so called. Where do we read of good Faith, good Love, Holiness, &c. whereas Conscience is good of it self, and makes the good Faith, the good Love, the good repentance, &c. which all cease to be good when severed from the good conscience. Again, compare it with all other good things, and it hath the better of them, what good is there in a chest full of goods, when the Conscience is empty of goodness? Quid prodest plena bonis Area, si inanis sit Conscientia? said St. Austin, What if he hath good wares in his shop, a good stock in his ground, good cloaths to his back, &c. if he hath not a good Conscience in his heart? This man is like Naaman, a rich and honorable man, but a Leper. What are all great parts, and abilities, without a good Conscience? but as sweet flowers upon a stinking carcass. Its above all Faith alone, therefore they oft go together in Scripture, 1 Tim. 1.5, 19. and 3.9. If this be put away Faith is shipwract. Nothing profits alone without this; not Baptisme, 1 Pet. 3.21. not Charity, 1 Tim. 1.5. not coming to the Lords Supper, Heb. 10.22. not any serving of God, 2 Tim. 1.3. not obedience to Magistrates,, Rom. 13.5. not all our sufferings, 1 Pet. 2.19, 20. Let all p. 443duties be performed, and Conscience nor regarded, and the man is but an Hypocrite. Let all gifts remain, and profession stay, and the man is but an Apostate. Hence Bernard, Vtilius est currere ad conscientiam, quam ad sapientiam, nisi eadem sit sapientia quae conscientia. Its better running to Conscience then to all your wisdom, unless you mean by your wisdom nothing but Conscience. The unlearned man with a good conscience (saith Saint Austin) will goe to Heaven, when thou with all thy Learning shalt be cast into Hell. Surgunt indocti & rapiunt regnum Coelorum, &c.

2. Its absolutely necessary to the very being of a Christian, whereas many other things serve only to his better being. To suppose a Christian without Conscience, were to suppose the Sun without light, and fire without heat. Its of the very same consequence to spirituall life, as the sence of feeling is to natural life, which hath the preheminence of all other sences: For

1. Feeling is the first sence in being: So is Conscience in the new Creature.

2. Feeling is of absolute necessity. If a man want that, he is a dead man: So is Conscience absolutely necessary to the very being of a Christian: A man may be short in parts, weak in duties, defective in knowledge, and yet be a good Christian: but if he hath lost his Conscience, he is altogether dead.

3. Many creatures excell man in other sences: but in feeling man excells most other: So the best Christian excells in the tenderest, and quickest touch of Conscience.

4. Other sences have a particular Organ of their own, and lye in a narrow room: as hearing in the ear, seeing in the eye, &c. but feeling is extended all the body over, both within, and without. So is Conscience of a vast, and universall extent over all our actions, intents, words, and motions from first to last. Faith looks to promises: Fear to Threats: Hope to futures: Obedience to duties: Repentance to sinnes, &c. but Conscience looks to all.

3. It most fortifies the soul with strength against, and gives victory over all Adversaries. Its like the Ark with a window in the top to let in light from Heaven. Like Elias Mantle, it divides the waters, and carries the godly soul… through a flood of miseries as on dry Land. It encourageth in the middest of fire, and fagots, accompanieth into Dens, and Caves, and made the Martyrs sing in Dungeons, and flames. Its like the Anvile that breaks whatsoever is beaten on it, but is it self by all strokes made more firm. It makes a man like a brazen wall, Jer. 1.18. Its devoid of fear, as Job 5.22. It will encourage a man to hold up his head before any judgment seat, Act. 23.1. yea, before Gods Tribunal. 1 Joh. 3.21. A chearfull Conscience makes a chearfull countenance, Prov. 15 13. Tranquilla conscientia, tranquilla omnia.

4. It annoints the head with oyle, and makes the cup run over with joy, and consolation. Good Conscience's peace, is the peace that passeth all understanding. It makes a Heaven upon Earth: Its a continuall feast, Prov. 15.15. the stranger intermeddles not with his joy. His feast is above Ahasuerus's, Est. 1, 4. Its the greatest good a man can have, and the procurer, and maintainer of all the good that a man is capable of here. Its the only Paradise that God loves to walk in: the only Throne which Christ sits in: the only Temple which the holy Ghost dwells in: the golden pot which the hidden Manna is kept in: the white stone which the new name is written in, &c.

5. Its not only a reall good it self, but makes all other things better where it p. 444hath to do, whence it deserves the title of a good Conscience. Riches, Honour, Learning, &c. are not good really, but only in opinion, nor doe you alone make any man the better: But a good Conscience makes all good, and good better where it comes. It finds some sinfull, and leaves them holy: proud and leaves them humble: covetous, and leaves them content, &c. It mends Magistrates, Ministers, poor, rich, yea all. Its the treasury of good, and therefore brings out nothing but what is good. Good communication, good conversation: yea it makes actions indifferent in their own nature to become good, and actions good to become better.

Quest. What is the danger, and mischiefe of an evill Conscience?

Answ. First, Here commonly is the first decay of a Christian. Hymeneus, Iand Alexander first put away a good Conscience, and then sunk in their Faith, 1 Tim. 1.20. when the Conscience is once corrupt, then presently so is the judgment, then the affections, then the life, and then all. Corruption in the Conscience is like poison in the Spring head. No man aimes at the height of impiety at once; and this is commonly the first step, when Conscience likes not to retain the knowledge of God, he gives vp to vile affections, then to a reprobate minde, and at last to be filled with all manner of unrighteousness, Rom. 1.26, 28, 29. A hopefull professor by this meanes soone becomes a dangerous Apostate, and at last a down-right Atheist, Tit. 1.15, 16. The Sun beginning to set in Conscience, night hastens on in the affections: Then farewell grace: and when the Sun goes back in the heaven of Conscience, the shadow goes back many degrees in the Diall of Comfort, then farewell peace.

Secondly, As the first decay usually begins here, so it proves the worst, and IImost dangerous: A breach in the Conscience, is like a breach in the Sea-bank: or like a leake in a ship: very desperate. Some sins, and slips are like the breaking of a Leg, or Arm that may be set again: but this is like the breaking the neck, of which few recover. Paul tells of some that had given themselves over to lasciviousness, &c. Ephes. 4.19. but they came to this height of impiety by blinding their minds, and deadning their Consciences. In the last dayes many depart from the Faith, and give heed to seducing spirits, &c. 1 Tim. 4.1. but they first feared their Consciences, ver. 2. Its the ready, yea the only way to the sin against the holy Ghost.

IIIThirdly, Either thou must resolve to make a good warfare for a good Conscience, or to suffer an ill warfare made upon thee from an evill Conscience. Of all wars Civill-war is the worst, and of all Civill-wars, Domesticall; and of all Domesticall, Matrimoniall. For where the relation is nearest, division there is unkindest. But there is one war worse then all these: the personall division is worse then between man and a wife. Some have thought that they were able to make an offensive war against Conscience: But none were ever able to make a defensive. To fight against Conscience, is to fight against God, and who ever fought against God and prospered, Job 9.4. If Conscience be disregarded in his two first Offices, he will be known in his two last. If his ministeriall reproofs, and Magistraticall rods be slighted: He will as a witness, and a Judge, chasten thee with Scorpions.

IVFourthly, When any have betrayed their trust, and yielded up this Fort to Satan, they are ever after cashiered from Gods service, and delivered up by him to Satans custody, and an evill Conscience's mercy, either to be misled by an erroneous Conscience, or terrified with an accusing Conscience, Zach. 11.9. Rev. 22.11. 2 Thes. 2.10, 11, 12.

Quest. Is it so hard then to get, and keepe a good conscience, and to escape a bad?

Answ. Yes truly, as will appear in these three respects.

p. 445First, in respect of Satan, all whose spight is at a good Conscience, and all his Iaime is to make it bad. He envies us, not riches, nor honour, nor learning, nor parts, nor duties, &c. but only a good Conscience: he envied not Pharaoh his Kingdom: nor Achithophel his policy: nor Absolon his beauty: nor Haman his honour, and Offices, nor Dives his wealth, &c. he could make use of all: yea he will offer his help to men to get these things, so they will quit a good Conscience. But if a man be plundered of all his estate, and stormed out of all his out-works of his riches, friends, children, power, places: yea, out of his nearer comforts, out of his Faith, and hope: out of his prayers, and promises, if he retreat to a good Conscience, and make good this last refuge, Satan will be repelled with shame, and loss. Job when he had lost all else, manfully defending this piece, he recovered all again at last, and his last state was double ro his first, Job 42.12, 13.

Secondly, In respect of thy self, or the work it self, thou shalt finde it a hard IItask: It requires the greatest skill, and utmost diligence, Acts 24.16. Herein exercise I my self always, &c. i. e. I use all my skill, diligence, and constancy together, foreign.

Thirdly, In respect of others its still more difficult: many miscarry in it: IIIwho is sufficient for this work? 1 Tim. 1.19.

Quest. May a mans Conscience be quiet, yet not good?

Answ. Yea, there are four sorts of quiet Consciences, and never a one of them good:

First, An ignorant Conscience: For as a blinde man eats many a haire, and drinks many a fly: so these know not that they doe evill, and therefore are not disquieted, but commit all uncleanness with greediness, Ephes. 4.18, 19. Abimelech boasts much of his integrity, Gen. 20.4, 5. when it was but morality, or ignorance, therefore glory not of such a blinde, deafe, and silent Conscience: the dumb and deafe Divell was hardest to be cast out, Mar. 9.25, 26, 29.

Secondly, A Conscience that was never yet well awakened: But sin lies IIat the door, like a Lion asleep; This Conscience is either given over to sleep a perpetuall sleep, as God threatens, Jer. 51.39, 40. Or else it will awake, and cry out like a travelling woman, it will destroy, and devour at once, Isa. 42.14. the Consciences of Josephs brethren were long asleep, but awaked at last, and made them tremble: So with Jonas, ch. 2.2.

Thirdly, A deluded Conscience, by Satan, or his instruments, which dreams IIIof nothing but visions of peace, Luke 11.21. when the strong man armed keeps possession, all is at peace, Lam. 2.14. Ahab deluded speaks of nothing but peace, 1 Kin. 22.27. So Zach. 1.11. many live and dye in this condition: the world saith, they dye like Lambs, Psal. 73.4. when its tather like Solomons Oxe, Prov. 7.22. So Jer. 51.38, 39. But its better to dye the most dreadfull death of the righteous, then the most hopefull, and peacefull death of the wicked. These dye so securely, not because the sting of death is taken out, which were their happiness, but because the Conscience is taken out, which is their misery.

Fourthly, A hardened Conscience; This treasures up wrath against the day IVof wrath, Rom. 2.4, 5. Job 36.13. there is no greater plague on earth then this, no judgment in Hell beyond it.

Quest. How manifold is this hardness of heart?

Answ. Its sixfold, as appears by the severall expressions in Pharaohs hard-heartedness: as

1. A naturall hardnesse, and insensibleness of Conscience, which is part of the sin, and punishment of Originall sin, which is alike in all: called the heart of stone, Ezek. 36.25.

2. An attracted, and acquired hardness, through frequent reiterations of sin, p. 446and the secret curse of God upon it. Hence, Heb. 3.13. Ephes. 4.17, 18, 19. where are eleven steps by which the poor soule goes to hell: as

1. Vanity of minde, wherein men think there is little hurt, but its the first step to Hell.

2. Darkness of understanding, which follows the former.

3. Alienation from the life of God, Alienation actively on their part, they loathing God, a sinfull alienation: and passively on Gods part, his soule loathing them, a judiciall alienation.

4. Blindness of ignorance, one sinne begetting another in infinitum.

5. This blindnesse leads to further hardnesse, viz. judiciall, because of the hardness of their heart.

6. Then they are insensible, and past feeling.

7. Then desperate, giving themselves over to sin, as Ahab, 1 Kin. 21.25. then they are quite lost.

8. Then they are bruitish, turned into beasts, they give themselves over to lasciviousness. So, 2 Pet. 2.14. Jer. 5.8. Rom. 13.13. Philip. 3.19.

9. Then they worke uncleannesse: they draw sinne with Cartropes, &c. Isa. 5.18.

10. Then they are insatiable in sinning. So, Rom. 1.23, 25.

11. Then the delight in it, committing all uncleanness with greediness. Thus a man is trasnformed into a beast at first, and into a Divell at last.

3. A judiciall hardness, as

Then the Conscience, or heart is further hardened by Impostors, or Seducers. So, Exod. 7.22. God gives them over to strong delusions to believe a lye, 2 Thes. 2.11. Hence God is said to lay a stumbling block before Apostates, Ezek. 3.20. to deceive false Prophets, Ezek. 14.9. and to put a lying spirit into their mouthes▪ 1 King. 22.23.

4. A Ministeriall hardening. God lets them enjoy the Gospell, and means of grace, but they having added to naturall, voluntary hardness of heart, and to contempt of the truth, a love of Error, God sends leannesse of soule, under fatnesse of Orninances: Hence Isai. 6.9, 10. then preaching proves the savour of death, 2 Cor. 2.16. So Pharaoh grew worse and worse under Moses Ministery.

5. A Divine hardening: a penall hardening by Divine vengeance: called Gods sending all his plagues upon the heart, Exod 9.14. A heart hardened by the curse of God is an Epitome of all plagues in the world, yea of all the plagues of Hell. Yet here in God doth not infundere malitiam, poure in malice, but non infundere mollitiem, not put in softnesse. Hence, Rom. 1.28.

6. A Satanicall hardening: Indeed Satan hath his first, or second hand in every sinfull act, and an hand from the first hardening to the last. He perswades, and prevailes, 1 King. 22.22.

Quest. VVhat are the marks of an ill troubled Conscience?

IAnsw. First, Troubles are then evill, when the root whence they spring is evill. Thus Ahab was troubled till he was sick, not because his lust of covetousness was unmortified, but because it was unsatisfied. So was Ammon. So, Prov. 4.16. Some cannot sleep if they have done no mischief all day. This is indeed the Divells trouble, and Hell is full of such troubled spirits.

IISecondly, When if it be at all for sin, it is not so much for the intrinsecall evil or sinfulnesse of it, as for the eventuall, or consequentiall evills that attend sin, and the punishment that follows it. So Ahab, 1 Kin. 21.2.7. p. 447So Caine, Judas, Simon Magus, Act. 8.24. This is to be troubled for Hell, not for sin.

Thirdly, When the carriage under troubles is evill, then its an evill IIItrouble: as

1. When men rage, and swell under Gods stroke, but their uncircumcised hearts accept not of the punishment of their iniquity: So Caine stormed at his punishment. So, Isa. 8.21, 22.

2. When notwithstanding their troubles they still go on in sin. Felix trembled, but it wrought no good upon him, Act. 24.27. Jeroboam, 1 King. 12.33. he was ill, but Ahaz was worse after judgements upon them, 2 Chro. 28.22. So, Rev. 16.11. and 9.20.

3. Then troubles are evill, whose cure is evill, or when an evill course is taken for their removall: as

1. When men fly to outward means to remove inward grief, but go not to to God, as Caine, to travelling, and building of Cities. Saul to Davids Musick. An ill diversion doth but prorogue, not cure the disease.

2. Wen they rest in the outward use, and observation of religious means, without an inward change of heart, and thorow reformation of life: Ahab humbled himself, fasts, mourns, &c, yet Ahab is Ahab still. Judas was full of inward horrour, confesseth, and makes restitution, but goes not penitentially to God, and fiducially to Jesus Christ. Jeremy therefore calls this a gadding: its not a penitentiall returning, Jer. 2.36.

3. When men have recourse to Diabolicall, and sinfull means: as Saul to the Witch: 1 Sam. 28.7, 8. Ahaziah to Baal-zebub, 2 Kin. 1.2. Belshazzar to his Magitians, Dan. 5.7. So, 47.12, 13.

4. When men dispairingly give over all our hopes, and use of means, saying, there is no hope, Jer. 2.25. and 18.12. This putting away all mercy is worse then all the former. This was Cains case: I am sentenced, I must be damned: God hath not mercy for me, I will aske him none. This is a wilfull casting away of a mans self: This evill is of the Lord, 2 Kin. 6.33. why should I wait, or pray, or repent, &c. This is to forsake our own mercies, Jonah, 2.8.

Quest. How may we know a good troubled conscience?

Answ. First, When our trouble is rather for our sins, then our sufferings: when we cry out of our sins: as Lam. 5.16. So Jer. 31.19. Ephraim Ibemoans himself, &c.

Secondly, When in this condition we confesse, bewaile, and lament our sins, as David, Psal. 51.3. So, Job 7.20. and 3, 4.

Thirdly, When after this we forsake it, Prov. 28.13. such shall have mercy.

Fourthly, When we do not only forsake it as to the outward act, but the IIIheart is changed, and mortified as to the love of sin: when God hides pride from man, Job 33.17. when we can say, sin is more bitter then death, Eccless. 7.26.

Fifthly, When upon this the heart is carried out to seek after Christ for rest, Vand righteousness, Matth. 11.29. when we go to this Fountain to wash away sin, Zach. 13.1. Joh. 3.14, 15.

Sixthly, When after this the Conscience is made more watchfull, and tender, IVJob 34.31, 32.

Quest. What are the marks of an erroneous Conscience?

Answ. First, When it leaves the Word, which is the standing Rule to rectifie Conscience by, and prefers Traditions, or some humane invention before p. 448Ian expresse Precept. So, Matth. 15.13.

Secondly, When we leave the waters of Siloah, the holy Scriptures, which IIrun softly, uniformly, and constantly, and takes extraordinary Providence for a Rule instead of Precept, whereas Gods providences, both prospering, and adverse, are rather probatory, then directory, Deut. 13.3. Dan. 11.35. Erroneous Conscience imputes his success to his cause, and his cause prospering, he stiles Gods cause: This was Rabshakeh's Divinity, Isa. 36.10. and of the Chaldeans, Hab. 1.11. Such say, as Jer. 50 7. we offend not, because they have sinned, and we have prevailed. Solomon tells us, we can conclude nothing certainly from hence, Eccles. 9.1.2, 11. and 7.15. and 8.14, ult.

IIIThirdly, It prefers a supposed fictious revelation, before written, and cleere revelations: as that deceived Prophet, 1 King. 13.18. Now all divine revelations coming from the Spirit of Truth, are ever consonant to the word of truth, which is the rule to try all revelations by, 2 Pet. 1.19.

Fourthly, It prefers a strong impulse from his own thoughts, before Gods own IVthoughts, Jer. 7.31. God said, that it never came into his minde to approve of what they did, yet they would doe it, because it was their Conscience, and came into their mind. But these impulses, though coming from a gracious Spirit, can be no rule: as we see in Davids impulse to build God an house, 2 Sam. 7.2, 3. so to be revenged on Nabal, 1 Sam. 25.22. Prov. 28.26. He that trusteth his owne heart is a foole. Hence, Job 15.31. Its trusting to vanity.

VFifthly, It interprets difficulties, and discouragements as a discharge from duty. The time is not come (say they) to build Gods house, therefore its not our duty, Hag. 1.2. but this is a sluggards Conscience, when he pretends a Lion in the way, Prov. 26.13.

VISixthly, It conceives a fair intention, or good end can legitimate an unwarrantable action. Its true, a good end hath a great influence upon an action to make it Theologically good: yet can it not alter the nature of an action that is materially bad to mend it, Job 13.7. Our Rule is, not to doe the least evill to gain the greatest beneficiall good, or to avoid the greatest penall evill, Rom. 3.8.

Seventhly, Its so confident that it dares appeal to God to patronise his exorbitancies, VIIJoh. 16.2. they thought they did God the best service, when they did the Church the greatest disservice. So. Phil. 3.6. Paul out of zeale persecuted the Church. So, Act. 23.12.

Quest. What motives may quicken us to get, and retaine a good Conscience?

IAnsw. First, Remember that God weigheth, and trieth the Conscience, Prov. 16.2. So much of Conscience as is in a man, or duty, or action, or suffering, so much of thanks, and esteem with God: So much Conscience as thou hast towards God, So much comfort is coming to thee from God.

Secondly, If Conscience be wanting, thou wilt suffer loss of all thou hast, of IIall thou hast done, suffered, or expended, God will say to such: when you fasted was it not to your selves, &c? Ananias lost his cost when he had been at so great charges: Alexander his reward when he had suffered so much: Judas lost all after he had followed Christ so long, and preached to others so often.

Thirdly, A good Conscience leads a man to perfect, and compleat happiness IIIboth here, and hereafter.

1. In this world its the only way to a good, and blessed life: and that

1. In prosperity it will be as an hedge about all thou hast, as the Candle of the Lord in thy Tabernacle.

p. 4492. In adversity, it will be as the good houswifes candle, that goes not out by night. Or like Israels Pillar of fire, it will not leave thee in a wilderness. As Ruth to Naomi: or Ittai to David, 2 Sam. 15.21. It will in all make thee more then a conqueror, Rom. 8.37. its a mans dearest, and closest friend that will visit him in prison, &c.

3. In death: it gives rejoycing when under the stroke, and sentence of death. Its like Saul and Jonathan, lovely in life, and in death not divided.

2. In the world to come: It will stand a man instead when he appears before the great Tribunall of God, where courage dares not shew its face: nor eloquence open its mouth: nor Majesty hath any respect: nor greatnesse any favour: where mony bears no mastery: as that Martyr said, Rev. 6.15, 16. Hence, 1 Joh. 3.20, 21. Yea, its the step to the highest glory, and its the stare of highest Beatitude. To be feasted with the fruits of a good Conscience, is Angels food, and some of the sweet meats of Heaven: as a tormenting Conscience is one of the greatest miseries of Hell.

Fourthly, Consider the miseries of an evill Conscience in life, in death, and IVafter both.

1. In this life: In the middest of prosperity he can have no security, Job 20. especially, verse 16, 17, 22, 23, 24. and 15.21. there is no torment like that of an evill Conscience: It marred Belshazzars feast, &c.

2. But much more in adversity: then Conscience that had been long silent, and quiet, cries out, and flies in the sinners face: as in Josephs brethren. This woe, though dreadfull, yet is the least, because shortest, and ends in a few dayes, or years: but

2. At death: which is a great woe, and double to the former: All the sufferings in this life to the wicked, whether in body, or in spirit, are nothing if compared with that which follows: yet this also hath an end, at the day of judgment: But then follows another.

3. At the day of judgment, when all the Cataracts of wrath are set open, all the vials emptied out: then shall that sealed book of Conscience be unclasped, and out of their own mouth, and heart, and book shall they be judged: then shall a Hell in Conscience be cast into a Hell of dispaire, and an Hell of guilt into a Hell of pain: and this judgment is called Eternall judgement, Heb. 6.2. and the destruction of the wicked, an Everlasting destruction, 2 Thes. 1.9. and this Eternity is a vast Ocean, that hath neither bank nor botton: A Center that hath no Circumference: no measures of times, nor number of ages can fathom, or reckon the length of it. In which Eternity thy evill Conscience shall accompany thee, and fill thy heart with new tortures of grief, and feare, and wrath, and bitterness, and despair.

Quest. What then are the meanes whereby a good Conscience may be gotten, and preserved?

Answ. First, They are either principall, or subservient. First, principall, Iand they are

1. To get the blood of Christ sprinkled upon the Conscience, by the hand of Faith, Heb. 9.14. All duties, gifts, observances, &c. are nothing to this. Other things may make the outside clean before men, but the blood of Christ is that alone which makes the Conscience clean before God, that there is now no more Conscience of sin, as to the guilt, and spot of it. So Heb. 10.29. the blood of the Covenant is that whereby the believer is sanctified, Christs wounds are our City of Refuge: Christs blood is the well of Bethlehem, which we should long for, and break through an Host of difficulties to come unto. Except we drink this blood we have no life in us, &c. Joh. 6.53, 54.

2. To seek, and get the Spirit of Christ, which is the next principal ingredient in, or p. 449efficient of a good Conscience: Its Gods Spirit with our spirits that makes the good Conscience, Rom. 9.1. The single Testimony of naturall Conscien… … not much to be regarded: but when Conscience is cleared by the Spirit, and … with the Spirit, the Testimony of these two is great, and weig… Gods Spirit thus witnessing to our Spirit is the clearest testimony of our Adoption, and Salvation, Rom. 8.16. Hence, 1 Cor. 2.10, 11, 12. So then where the Spirit of God is, there is a good Conscience.

IISecondly, The subservient means are thirteen, wherein the first six direct us what to doe: the other seven what to avoid.

1. Thou must get Faith to make thee a good Conscience, therefore Faith, and a good Conscience are often joyned together, Acts 15.9. Christ gives faith for this end, to purifie the Conscience: where faith is pure, the Conscience is pure: this makes the good, and mends the bad Conscience. Now this Faith that makes, and keeps a good Conscience, is three fold:

1. Justifying Faith: for there must be apprehending, and applying the blood of Christ, Act. 15.9. For … qua creditur, is Fides qua vivitur. Faith whereby we believe, is the faith whereby we live.

2. Doctrinal Faith, 1 Tim. 1.19. For corrupt opinions, breed corrupt consciences: and corruption in morals, usually follows corruption in intellectuals: Here begins commonly the first step backward to all Apostacy, and the first step forward to all impiety.

3. A particular warranting Faith to legitimate our actions, which also may in some sense be called a justifying Faith, not to justifie our persons from all guilt, but our actions from sin: Every action that is good in it self is hereby sanctified to the use of Conscience by the word of God. So Rom. 14.5, 23.

2. Repentance, and the daily renewall thereof is a second means: This ever goes along with true Faith, Mar. 1.15. Hence this was the total summe of what Paul taught: To repent and believe, Act. 20.21. So, Job 11.14, 15. Conscience must shut all known sin out a doors, or sin will soon thrust Conscience out a doors.

3. If thou wouldest have a good Conscience, observe what hints thou hast at any time from Christ, and the Spirit. Good Conscience must observe the eye, voice, beck, finger, and every motion of Christ. As its a fearfull judgment to fear where no fear is. So its a foule sin not to fear where fear should be, Jer. 5.3. Thou hast smitten them, and they have refused to receive correction, &c. Hence, Prov. 29.1. they shall suddenly be destroyed. Peter by observing these hints from Christ, recovered after he had denied him.

4. Listen attentively to the mutterings, and whisperings of thy own Conscience: Take notice what news Conscience brings thee home every day: Commune often with thy own heart, Psal. 4.4. So did David, Psal. 77.6. These Soliloquies are our best disputes, and the most usefull conferences. Observe every day what were thy actions, what were thy passions: See what words fell from thee, what purposes, and thoughts were in thee. Non venitur ad bonam Conscientiam, nisi per Cordis custodiam. Bern.

5. Yet so we must hearken to, and confer with Conscience, as also to confer Conscience with the Scripture: thats the Book of life, and according to that, our Conscience must be copied, or corrected. Unicuique suus liber est Conscientia, Bern. Search the Scriptures, and trust not thine own judgment too far. This rule well observed, would resolve what is to be done in many cases: most men, whatsoever their opinion, and practise is, plead Conscience, Conscience: Its my Conscience say they, my Conscience bids me do thus: I, but what doth God bid Conscience do? Had Adam never fallen, we should have needed none other rule, but our own Consciences? But now we have a Law written, and proclaimed, p. 451we must not make conscience the supreme Law, but the subordinate. …deed Conscience is to have a negative voice, so that nothing is to be done without his assent, and good liking: but it must not Challenge an arbitrary, and illimited power to act, or determine any thing without the advice of this great Councel, the Law, and the Prophets.

6. Prayer is a great friend to good Conscience: the good Conscience makes many a good Prayer: there is the particular demand of a good Conscience, 1 Pet. … 21. which B…za understands of Prayer. Good Conscience hath ever one eye upon God to observe his precepts, and the other up to God to beg his direction: usually such as are most frequent in prayer have the best Consciences: Acts 10.2. Cornelius. Hypocrites do not so, Job 27.10. and 21.14, 15.

7. Beware of committing the smallest sins, yea of many things which goe for lawfull: the least spark may consume the greatest house, the least leak, the greatest ship. Call not Faith, and troth small Oaths, they are more then yea, and nay. Refrain idle words, rash anger, vain mirth foolish jesting, &c. The greatest spoil made in Conscience, had at first but small beginnings. Qui otiosum verbum non reprimit, ad noxia cito transit: & vanus sermo est vanae Conscientiae index.

8. Take heed of adventring, though but upon one greater sinfull act: lest it for ever shut Conscience out of doors: One deliberate act of sin, threw the Angels out of Heaven: that one sin deliberately committed by our first Parents against an express precept cast them out of Paradise. So in Judas, Ananias, and Saphira, &c.

9. Take heed of living under, and contenting thy self with a cold, man-pleasing Ministry, which sows pillows under thine Armholes, crying Peace, peace. The voice of a faithful Preacher is the voice of a Crier, Isa. 40.3. His found, the sound of a Trumpet, Isa. 58.1. His words like sharp nails, &c. Eccl. 12.11. So, Mal. 3.2. Isa. 11.4, 10. Take great heed whom thou choosest for thy bosome friend: Ill acquaintance hath undon many. One sinner destroyes much good: One corrupt man, corrupts another, 2 Sam. 13.3.

10. In things doubtfull, be well aduised, or forbear, and take the surer, and safer way. Some defend Usury, Cards, Dice, long haire, naked necks, &c. But most condemn them. Judge what is safest, and let these be thy rules to judge by, Ephes. 5.11. Phil. 4.8.

11. Take heed of worldly mindedness: there is no greater enemy to Conscience: These Thorns choke the best seeds of grace: and this Canker eats out the very life of Conscience: For, for a piece of bread such an one will transgress: Such will break their word, betray their trust, deceive their brother, falsifie their wares, weights, measures, lye for advantage: Riches and a good Conscience seldom dwell under the same roof.

12. Take heed of an Erroneous Conscience: This is as wildfire in dry Corn: as the wild Bore, or ravening Bear: as the wild Ass, Jer. 2.24. Many hopefull Professors being once leavened with Error, doe first in their hearts undervalue, and contemn, and then with their mouths vilifie, and disgrace those faithfull Ministers, whom they formerly magnified, and highly prized.

Mr. Sheffield in his accute, and accurate Treatise of Conscience.

Quest. What are the signes of a good Conscience, whereby it may be knowne?

Answ. First, It may be known by the causes of it: Its not the work of Inature, but the free gift of God: not purchased by our own merits, nor purged from naturall defilements by our own satisfactions, but purified from dead works, by the precious blood of Christ applyed to us by his holy Spirit, and a lively faith.

Secondly, By the manner whereby it is wrought in us: For its not wrought p. 452IIby worldly perswasions, taken from our credit, pleasure, profit, &c. but by the Ministry of the word begetting faith in us whereby the heart is purified, and this it doth. 1. By terrifying with the sight and sense of our sin., and the punishments due for the same, whereby we are humbled: and then, Secondly, by pacifying, and comforting it; by offering to us in Christ the free pardon of our sins, reconciliation with God, and the eternal salvation of our souls.

IIIThirdly, Its known by the effects: For it excuseth and acquits us before God of all sin: and speaks peace to our hearts, assuring us that we are in Gods favour and grounding this testimony upon the infallible truth of the Scriptures: It makes us bold in all dangers: couragious in the performance of all good duties: Like good servants to come often into our Masters presence, because it witnesses that we are in favour with him: It makes us often to examine the book of our accounts in Gods presence, and to desire him to survey our reckonings, Psal. 26.2. After which Audit, it will justifie us in regard of our integrity, as Ps. 17.3. Not in respect of the perfection of our performance, which is full of wants and weaknesses; but of our desire and resolution, Psal. 130.3. and 143.2.

IVFourthly, it's known by the properties of it, which are

1. As its peaceable, so also its pure, not only from the guilt of sin, but also from the corruption. For the blood of Christ, as (like a sovereigne salve) it pacifies the rage of conscience caused by the sores of sinne: so it draweth out the corrupt matter that caused it, cleansing these wounds, Heb. 9.14.

2. With all care and circumspection it keeps it self clear both before God and man, Act. 24.16. Before God from the faultinesse of sin, and before men from offensiveness, and all appearance of evil, 2 Cor. 4.2.

3. Its not doubtful, and wavering whether it be so or no, but being so, it knows assuredly that it is so, and sees it self by its own light, Heb. 13.18. Prov. 28.1. 1 Joh. 3.19, 20, 21.

4. It makes them that have it, merry, cheerful, and full of joy: It's a continual Feast, It makes the hardest lodging a bed of down: A prison a Pallace, &c. Rom. 5.3. Act. 16.25. Paul and Silas sang in the dungeon. So, 2 Cor. 1.12. It triumphs over death it self: Yea it chears the heart in the day of judgement, as was said before.

VFifthly, its known by the integrity, and constancy of it. It labours to approve it self both to God and man in all things, at all times. It respects the whole Law, and every precept, due order, and proportion being observed in the weight and excellency of every duty. It joynes piety, and holinesse with righteousness, and honesty, and faith with good works, Psal. 119.6. Heb. 13.18. Its the same in all places and companies.

Mr. Downams Guide to Godliness,

Quest. How hath original sin polluted every mans conscience?

IAnsw. First, by bringing a veil of ignorance upon it, whereby it horribly mis-judgeth, calling good evil, and evil good, &c. Thus the consciences of Heathens miserably enthralled them to the service of idols, as if they could damne or save them. Thus some Hereticks have thought that they served God by doing most abominable and unnatural things. The Gnosticks taught, that fornication and uncleannesse were often to be committed, so as to avoid all conception, and if a child do follow they did follow, they draw it from the womb, beat it in a mortar, seasoned it with honey and pepper, and so did eat it, saying that in this manner they did celebrate the great Passeover. The Carp…cr…cians affirmed, that every one was bound to commit sin: and that the souls were put into the bodies till they should fulfill 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. The Montanists made a sacrifice of the blood of an Infant of a year old, p. 453whom with needles in a most cruel manner they prickt to death. They said also, that it was as great sin to pull a leaf from a tree as to kill a man. The Donatists would throw themselves from mountains, and drown themselves in rivers to make themselves Martyrs. Here was also a voluntary contracted blindnesse upon their consciences, and a judicial, inflicted on them by God: yet had there not been a natural blindnesse in their consciences, they could never have been improved to such an height of impiety.

Secondly, its polluted, not only by the blindness, but by the stupidity, and IIsenselesness that is upon it: so that though one sin be committed after another, though lusts, (as so many thieves) come to steal their souls away, yet this sleepy dog gives not one bark. Such mens sinnes come from them as excrements from dying persons, without apprehension of them; their consciences are feared as with an hot iron.

Quest. How is this blindness and stupidity of conscience discovered?

Answ. By the actings of it, in not performing those offices for which God hath put it into the soul… as

1. One maine work of conscience is to apply in particular what we reade in the Scriptures, as generally spoken: when it reads the threats, and curses of the Law denounced against such sins as thou art guilty of, then saith conscience, This belongs to me: Hence God gives the commands by particular application: Thou shalt not commit adultery, Thou shalt not steal, &c. that conscience may say, this command belongs to me: But if we read over the Scriptures a thousand times, and hear so many Sermons, if conscience doth not apply all becomes ineffectual.

Object. How then can men commit those sins which they know to be sins, which conscience tells them to be sinnes, seeing we cannot will evill as it is evill?

Answ. First, it ariseth from the defect of conscience, it not making particularly Isuch a powerful application pro hic, & nuns, as it should do: There is a general, and habitual knowledge of such things to be sinnes; yea, it may be a particular apprehension that they are now sinning and offending God; but its onelyonly a speculative apprehension, its not a practical one produced by conscience in them.

Secondly, herein the corruption of conscience is seen in that, though it doth IIapply, yet it is so weakly, and coldly, that it loseth the activity, and predominancy over the affections, and will of a man: so that he cares not for such checks and reproofs, Rom. 1.18. such detain the truth in unrighteousnesse; they keep conscience a prisoner that would gladly do its duty.

Thirdly, or if it do apply, yet its seldom, not daily and constantly: The Cock IIIcrew once, or twice before Peter remembred himself: Conscience may apply sometimes, yet may the noise of lusts drown the voice of it. Thus the consciences, even of natural men in some fits, when they are in expectation of some great and eminent judgements, may work strongly for the present, as of Pharaoh, Ahab, and Foelix: But this is a flash only.

Fourthly, as conscience naturally doth not its duty in applying, so neither in IVwitnessing, and bearing testimony to our actions, which yet is one great end why conscience is put into man. Hence its said to be a thousand witnesses: yea, and its a thousand tormentors too: But alas, its so defiled, that in many things, if not in all, it fails, and gives at least no true witnesse at all, as appears in that, if men can conceal their sins from others, they matter not at all what witnesse conscience, and God can bear against them.

Fifthly, the pollution of conscience will further appear by the actings of it in Vaccusing, and excusing, Rom. 2.15. As for its duty of accusing, its almost wholly silen…: and men run into all excess of riot, embrace all wickednesse their consciences p. 454scarce smiting at all for it. Divines say, that its an exceeding great mercy of God that he hath left a conscience in man: for if that had not some actings, there would be no humane societies: Conscience being a cu…b to them: but when its so corrupted that it cannot do its office, what hope then remaines for such? as we see in the example of Josephs brethren, Gen. 37.25. And as for the other act of excusing, conscience is turned into a Camelion, to be like every object it stands by: It excuses and flatters men in all they do: and makes them say, God I thank thee, I am not like other men, &c. Luk. 18.11. whereas, if conscience were well inlightned by Gods Word, it would instead of excusing, accuse and condemn.

Sixthly, conscience is further polluted in the actings of it: for when application, VIwitnessing, and accusing will not do, it should smite and terrifie: It should fall from words to blows, Act. 2.37. they are said foreign: to be pricked in their hearts, as if a dagger had been stabbed in them: So it was with Foelix, Cain, Judas, &c. Now conscience naturally is greatly polluted herein. For either it doth not at all give any blows, or if it do, its with slavish and tormenting thoughts, which makes the sinner runne from Christ, and indisposeth him for mercy and comfort.

Seventhly, there should a tribunal be erected in every mans heart, wherein VIIconscience should sit as Judge, and this court of conscience should be daily kept: So, Psal. 4.4. we are commanded to commune with our own hearts: To search and try our ways: To judge our selves that we be not judged, 1 Cor. 11.31. This the very Heathen commended: Nosce teipsum, and tecum habita: and complain of the neglect of it, In se nemo tentat descendere; and its frequently commanded in Scripture as an introduction to conversion, and as a constant duty of the converted to prevent Apostacy: But who is there that keeps this Court daily in himself? who examines himself to say, what have I done? who calls his thoughts, words, and actions to this Bar, and gives judgement against them? Now this judgement of conscience is seen about a twofold object.

1. Our actions which are to be judged whether they are agreeable to the Word of God, or no? For whatsoever we undertake, and are not perswaded of in conscience as lawful, is a sin, Rom. 14.23.

2. Our persons▪ and the frame and constitution of our souls: and herein conscience is more unable to do its work then in the former: For actions (at lest many of them) are condemned by the light of nature: but when we come to search and judge our heart, much heavenly skill and prudence is required. If hypocrites did thus judge themselves, they would not bless themselves in their good condition as they do. God hath placed it in man as an Umpire to judge matters impartially between God and thy own soul: But conscience being naturally polluted, is not able to discharge this office. Hence it is that this Court ceaseth, conscience doth not keep any Assize at all.

Eightly, its defiled in that its afraid of light, and is not willing to come to the VIIIword to be convinced: but desires to be in darknesse that so a man may sinne the more quietly, Jon. 3.19, 20. Hence, John 16.7. Its the work of Gods Spirit to convince the world of sin: But the natural conscience cannot abide this, and therefore it hates a searching Ministry, as Ahab did Michaiah.

IXNinthly, its defiled in that its subject to many disguises: It appears under so many visors, that its hard to know when its conscience, or when its something else that is far enough from conscience: yet by reason of this guile, men flatter themselves with the name of conscience, when indeed it is corruption in him: A devil in Samuels mantle.

Quest. How may a counterfeit conscience be discovered?

IAnsw. First, when it is not conscience, but a sinful lust that puts thee upon many things: This is a sad delusion, thus to have conscience, and so God himself p. 455abused: Thus Saul when he had sacrificed pretended conscience, and that all was to serve God: Absolon when he hatched rebellion pretended a vow, and so he must out of conscience perform it. Judas when he repined at the ointment pretended charity and conscience, when it was lust and covetousnesse.

Secondly, when its fancy and imagination which perswades thee, and not conscience: IIThus fancy hath a great influence upon many: In melancholly persons especially its hard to discern when its their fancy, and when its conscience that works in them trouble for their sins.

Thirdly, custome, education, and prepossessed principles sometimes work upon IIIman as if they were conscience: Thus many are affected in religious things, not out of conscience but custome: they have been used to such things, brought up in such a way of serving God, and therefore they would have such wayes and customes still. But that its not conscience but custom, will easily appear, in that they will change according to outward advantages: when Shechem would be circumcised, it was not out of conscience: but for Dina's sake. When Jeroboam erected an Altar, it was not for conscience, but out of carnal policy.

Fourthly, if it be conscience that puts us upon duties, and those commanded, IVyet hardly are they done for conscience sake. The same duties may be done out of conscience to God by some, and from corrupt sinful motives by others. Thus Rom. 13.5. Paul presseth obedience, not only for feare, but for conscience: If it were from fear only, it were sinful. Hence Peter speaks of a conscience of God, 1 Pet. 2.19. A conscience towards God, 1 Pet. 3.21. which is not to be understood subjectively, as if God had a conscience but objectively: for a conscience that respects the will, and authority of God: Many frequent Ordinances, not out of conscience to God, but in regard of the Laws of men, or some such other respect. Whereas, Colos. 3.17, 18. all should be done heartily as to God, &c.

Fifthly, natural conscience is greatly polluted by original sin in regard of the Vlimited and partial conviction, or illumination that it is apt to receive. Conscience will receive some light, and be convinced in some smaller things, but the weightier things its apt to neglect. So the Pharisees, Luk. 11.42.

Sixthly, its polluted in that its very severe in censuring other mens sins, but blinde about its own. In this its like the eye which can see all other things but VIit self, Mat. 7.3, This Christ chargeth upon the Pharisees, bidding them first to pull out the beam out of their own eye, &c. So Rom. 2.1. Judah was very severe against Thamar, till he saw the staff and the bracelets. Such have the eyes of the Lamiae, that they take up when they go abroad, and lay aside when they come home.

Seventhly, its defiled because of the ease, and security it hath, whereas, if it VIIwere awaken, it would give the sinner no rest, day nor night. The rich man bad his soul take its ease, he found no gripes of conscience.

Eighthly, its grosly defiled, both because it hath lost its subordination to God VIIIand his word, the true rule of conscience, and also its superiority over the will and affections: Towards God it keepts not its subordination, but naturally falls into two extreams, either taking other rules then the Scripture, as we see the Papists do: or else rejecting the word wholly as a rule, as the Antinomians do, who say, that a man is perfect when he can sin, and his conscience never smite him f…r it. And as for the affections, and will, conscience cannot now rule, and command them.

Quest. How is conscience defiled when troubled and awakened?

Answ. First, when though it trouble, and accuse, yet it doth it preposterously, Inot seasonably and opportunely. It should put forth its effectual operation before p. 456sin is committed to prevent it: but it seldome doth it till the sin be committed, when God is dishonoured, and when guilt is contracted, and then also it acteth, not so much under God to bring about true peace, by repentance, and faith, as the Devils instrument, to bring to despair, and so from one sin to fall into a greater; as we see in Judas.

IISecondly, it discovers its pollutions by slavish and tormenting fears which do accompany it: So that whereas the proper work of conscience is by Scripture-light to direct to Christ for healing, now on the contrary these wounds do fester, and corrode more: the conscience by feeling guilt runs into more guilt: So Adam when he had sinned, was afraid of God, and ran to hide himself: Now this reproaches the goodnesse and mercy of God, that we should have such hard thoughts of him: they oppose his grace and mercy which he intends to exalt in the pardon of sin.

IIIThirdly, this troubled conscience discovers the pollution of it by the pronenesse, and readiness in it to receive all the impressions, and impulses of the Devil; who endeavours to heighten the trouble: So that whereas before he tempted the secure to presumption, now he tempts the troubled conscience to despair, representing God as so severe that he never pardons such transgressions, &c. Thus he wrought upon the troubled conscience of Cain and Judas.

Fourthly, its polluted by that ignorance, and incapacity in knowing what is IVour true Christian liberty purchased by Christ. Indeed the true doctrine of Christian liberty was one of the greatest mercies brought to the Church in the first reformation: but the notion of Christian liberty may soon be abused to profaness: And conscience smitten for sin, is many times prone to stretch its obligations beyond the due line: they judge such to be sins as are none; they make duties where God hath not required: This is a scrupulous conscience so called, because as little stones in the shooe hinders our going, so doth the scrupulous conscience much annoy our Christian walking: and as when one Dog barks, he sets all the Dogs in the Town a barking, so one scruple begets another in infinitum, which makes a man very unserviceable, and his life very uncomfortable.

Again, from the blindnesse of a troubled conscience cometh also the sad, and great doubtings upon the heart, whereby the soul is distracted, and divided: pulled this way, and haled that way, Rom. 14.14, &c. Paul speaking at large about a doubting conscience, shews that its a damnable thing to do any thing doubtingly whether it be a sin or not. A doubting conscience is more then scrupulous; for a man may go against a scrupulous conscience, because the conscience is resolved for the main, that a man may do such a thing lawfully, only he hath some fears, and jealousies moving 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 wayes, and knows not what to do. Now if the conscience were well informed by Gods Word, it would not be subject to such distracting doubts, but through natural blindness its often at a stand.

Lastly, it becomes from a scrupulous doubting conscience, a perplexed conscience so ensnared that what way so ever it takes, he cannot but sinne. As Paul thought himself bound to persecute the Christians, if he did it, it was plaine that he sinned, if he did it not, he thought he sinned. Indeed rhe 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, yet the ignorance and blindnesse of man brings him often into that perplexed estate.

VFifthly, there is a pronenesse in such a conscience to use all unlawful meanes, and to apply false Remedies for the removal of this trouble,

VISixthly, there is an open and direct opposition to what is the true evangelical p. 457way appointed by God for to give true peace, and tranquility to such a conscience.

Quest. Is it not then a blessed thing to come well out of the pains of a troubled conscience?

Answ. Yea, it is a most blessed, and happy thing to come out of a troubled conscience in a good, safe, and soul-establishing way: For when conscience is in trauel its apt to miscarry: yea, sometimes its so far from having any joy, or true fruit of holiness produced, that a monster is borne instead of a man-childe. Both Scripture and experience confirm this, that many come out of these troubles with more obstinacy, and wilfulness to sin again: and so those hopefull workings end in a senselesse stupidity. Pharaoh for a while, and Belshazzar, and Felix trembled: Conscience gave some sharp stings, but it came to no good. Thus in many, frequent troubles of conscience end in a plain dedolency, and stupidity of conscience never to be troubled more. Oh therefore pray, and get thy friends pray, that thy troubles may be sanctified, and blessed to make a thorough change upon thee.

Quest. What is the difference between a troubled and regenerate conscience?

Ans. Conscience may be exceedingly troubled about sin, and yet be in a state of original pollution, and destitute of the Spirit of Christ: As we see in Cain, and Judas, who had earthquakes in their consciences, and more trouble then they could bear, and yet had not regenerate consciences: Indeed these troubles are sometimes introductory, and preparatory to conversion.

But if we stay in these, and think them enough, we grossie deceive our souls. When the Jews by Peters Sermon were pricked to the heart, Act. 2.37, 38. they cry out saying, What shall we do? Peter directs them to a further duty which is to repent; therefore those fears and troubles were not enough for their conversion. Its true, a gracious, regenerate conscience may have great initiatory troubles of conscience; yet these troubles do not infer regeneration: but are therefore brought upon thee, that thou mayst be provoked to enquire after this new creature.

Quest. What may be the causes of the trouble of conscience, which yet are short of true saving Motives?

Answ. First, the Commission of some great and hainous sin against conscience: IThis may work terror; the very natural light of conscience in this case may fill the soul with terror. So Act. 2.15. the consciences of the Heathen accused them. Thus Nero after he had killed his mother, was filled with terrors, and our Richard the third, when he had murthered his Nephews.

Secondly, it may arise from some heavy and grievous judgement that befals IIthem; as we see in Josephs brethren, Gen. 42.21. So in Belshazzer, &c.

Thirdly, God as a just Judge can send these hornets to sting their consciences. IIIThus Cain being stung, fell to building to quiet it. This was threatned, Deut. 29.65, 67. This is the beginning even of hell it self in this life, Heb. 10.27, 31.

Fourthly, it often comes by the Spirit of God convincing, and reproving by IVthe Word, especially the Law discovered in the exactnesse, and condemning power of it, Joh. 16.8. the Spirit convinceth the world of sin: Now conviction belongs to the conscience principally; and indeed its the ordinary way of conversion: when Gods Spirit by the Law convinceth, and awakens the conscience making it restless; the man finds nothing but sin: no righteousness to be justified by: the Law condemns, Justice arraigns, and he is overwhelmed: Hence, Rom. 8.15. the same spirit is the Spirit of bondage and of adoption, called so from its different operations.

Fifthly, they may arise by Gods permission from the Devil: when God left VSatan to buffet, and tempt the incestuous person he was almost swallowed up with too much grief.

Quest. What are the false wayes that a wounded conscience is prone to take?

p. 458IAnsw. First, some when troubled for sin, call it melancholly, and pusillanimity, and therefore they will go to their merry company, they will drink it away, rant it away; or go to their merry pastimes. As Herod sought to kill Jesus as soone as he was borne: so these seek to stifle troubles of conscience in the first beginnings of them.

Secondly, when this will not prevaile, but that still they think they must go IIto hell for their sins, they set themselves upon some superstitious austere ways: as in Popery, to go on Pilgrimage: to enter into a Monastery, &c. thinking thereby to get peace of conscience; but Luther found by experience the insufficiencie of all these courses.

Mr. Anthony Burges of Original sin.

Soli Deo Gloria.