English Puritan & Reformed

The Marrow of Divinity

Samuel Clarke (1599-1682) · 275,886 words · 1226 min

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Section 9/9

St. Austin tells us, Qui a nullis refrenat licitis, vicinus est & illicitis : He that refrains from no lawful delights, is in the next neighbourhood to those which are unlawful.

Quest. Is there not also another extreme to be avoided?

Answ. Yea, we must not destroy the body whilst we endeavor to tame the flesh: nor hurt, or kill our friend, whilst we make war against our enemy; as when by watchings, fastings, &c. we so weaken our bodies, that thereby we make them unfit for any good duties: Hence Gregory, Saepe dum in illo hostem in • equimur, etiam civem quem, diligimus, trucidamus Oft times whilst in these thing we pursue an ha • ed enemy, we do unawares kill a beloved friend.

Quest. What other Rule are we to observe for the subdoing of the Flesh?

Answ. We must spoil this our Enemy of its Armor, and Weapons wherewith it fights against us, as the Philistines did the Isra • lites.

Quest. What are these weapons?

Answ. Those fiery Lusts, and darts of temptations wherewith the flesh encounters us, and draws us to commit sin either in thought, word, or actions, of which we are to deprive the flesh by taking away the matter whereof they are made, and all occasions, and means of them: Or if we cannot do this, we are to endeavor to wring these Weapons out of our Enemies hands, and to turn the point of them against himself by taking occasion from these temptations to perform some holy duty contrary thereto. As when it encounters us with wicked thoughts, take occasion thereby to fixe upon heavenly meditations: when it provokes to corrupt speeches, take occasion to utter some wholesome speech: when it tempts to evil actions, be more forward to all religious duties, and more zealous of good works: Or if we cannot wring these weapons out of the fleshes hands, we must look the better to get on the whole Christian Armor, especially the shield of Faith, and sword of the Spirit, that by the one we may bea • off these fiery darts, and by the other we may beat back our enemies: and have an eye on which side thine enemy strikes at thee: whether on the right side with temptations of prosperity, or on the left with temptations of adversity, whether it assaults thy head with errors, and heresies, or thy heart with unlawful lusts: Thine eyes with wanton objects, or thine ears with corrupt speeches, and against all these oppose the shield of Faith for thy security, 1 Pet. 5.8, 9.

Quest. What other means must we use to secure us against this Enemy?

Answ. First, We must keep a narrow watch over ourselves, and over our [ I] enemy, not only to prevent all occasions whereby it may circumvent us, but also we must take the best opportunities for the killing, and crucifying of all our fleshly lusts: and this is necessary, because in this life we cannot get a full conquest over it, but often when we have gotten the better, put it to flight, wounded and weakened, yet it is still plotting, and practicing new treasons: For the achieving whereof it hath great advantages, being an enemy in our bosom: and no sooner do out Foreign enemies, the Devil, and the world assault us, but this lurking Traitor is presently ready to open the doors, and let them into our hearts, yea, and to join with them to work our overthrow: how careful therefore should we be to shake off carnal security: In this world there is no place of safety.

[ II] Secondly, We must keep this watch as at all times, so in all things: For one postern unguarded is able to let in an Army of enemies: Hence, 2 Tim, 4.5. watch thou in all things : and this watch must be kept not only in things in their own nature evil, but even in indifferent things, that we abuse not our Christian liberty to sin: yea, in those actions which are in their own nature good, that we may do them in a good manner, and for a right end: So Christ exhorts in hearing, Luke 8.18. So in prayer we must watch against roving thoughts: and in giving alms against hypocrisy, Matth. 6.4.

Thirdly, We must keep this watch over all the parts and faculties of out bodies [ III] and souls, especially over our senses, which being the gates of our souls, let in, and keep out both friends and enemies: Thus we must watch over our eyes that they wander not after wanton, and wicked objects: as Job 31.1. and because our own providence is not sufficient to secure us, we must pray with David, Psal. 119.37. Turn away mine eyes from beholding vanity. We must also watch over our ears, and take heed of what we hear: and how we hear: for evil words will corrupt good manners, 1 Cor. 15.33. So over our tongues, our taste, our appetite, as Solomon adviseth, Prov. 23.2. Put a knife to thy throat, Otherwise we shall be like a City whose walls are broken down, and therefore becomes an easy prey to an enemy, Prov. 25.28.

Fourthly, Especially we must keep a strict watch over our tongues which the [ IV] flesh abuseth as a notable instrument of all evil: which as a razor, or sharp sword, wounds not only our neighbors, but our own souls, and consciences: This David promiseth, Psal. 39.1. and this we must do the rather,

1. Because God requires it, Psal. 34.13. Keep thy tongue from evil, &c.

2. Because of that power and potency which is in the tongue to draw us to good, or evil, life, or death, as Prov. 18.21. and 13.3. and 21.23.

3. The natural maliciousness in this little member should make us watch over it the more heedfully: For Psal. 52.4. Its a sharp razor, &c. Rom. 3.13. Jam. 3.5, 6, 7, 8. It an unruly evil, Jam. 3.2. and Christian perfection consists in well ordering of the tongue, Jam. 1.26. Now in this our watch we are to keep our tongues from impious words against the Majesty of God, as blaspheming his name, profaning his Word and Ordinances, scorning his works: as also from dishonest, and unjust speeches, which tend to the prejudice of our neighbors, Ephes. 4.25. Levite. 19.16. and Saint James gives a reason for it, Jam. 4.11. such speak evil of the Law, and judge the Law: viz by doing that which the Law condemneth▪

2. We must refrain from idle speeches, and consequently from much speaking, wherein there is much vanity, Prov. 10.19. Considering that we must be accountable for every idle word, Matth. 12.36.

Fifthly, But above all other parts, we must guard our hearts, as Solomon adviseth, Prov. 4.23. and that

1. Because of all other parts its most crafty, and deceitful, Jer. 17.9.

2. Because it is the Chief Commander in this little world of man, ruling all other parts: Its their guid and Captain that directs all their courses: Its the Spring and Fountain of all our thoughts, words, and actio • , Luke 8.45. Mat. 15.18, 19. and 19.18. therefore it much concerns us at all times, in all places, and companies, & employments, whether about the service of God, or conversing with men, or alone, to keep our hearts pure, holy, sober, and righteous, least they being corrupted, mislead all our other powers, and parts, and seeing we cannot do this of ourselves, we are continually to pray to the Lord who hath our hearts in his hands, that he will rule and guide them, that so with themselves, all our other faculties may be brought into subjection to him: that he will cause them to love what he loves, and to hate what he hates, as Psal. 119.36. and 141.3. and 51.10. and 86.11.

Sixthly, We must keep this watch in our spiritual Armor, especially we must use the shield of Faith, and the sword of the Spirit to assault the flesh, and [ VI] the lusts thereof, as soon as they approach towards us: Sometimes repelling, and wounding them with the threatenings of the Law, and sometimes thrusting them through with the sweet promises of the Gospel, which encourage us to a godly life, and with the remembrance of God's love in Christ, and what our dear Savior hath done, and suffered to free us from our sins: Yea, we must use this Sword of the Spirit against each particular lust▪ As when the flesh would withdraw us from the service of God, and engage us to the service of Satan, and the world, we must resist it with that Text, Exod. 20.3. wherein we are bound to worship, and serve God, and that we are redeemed for that end, Deut. 6.13. Matth. 4.10. Luke 1.74. when it moves us to neglect good works, remember, Ephes. 2.10. that we are created for this end. when it persuades to defer repentance, remember, Eccles. 12.1. Psal. 95.7, 8. when it would provoke us to love of the world, remember, Jam. 4.4. 1 Joh. 2.15. 1 Pet. 5.5. when it tempts us to pride, remember, Prov. 29.23. and 18.12. God resisteth the proud, &c. when it tempts to covetousness, remember, 1 Tim. 6.6, 10. Heb. 13.5.

Quest. What other Rules must be observed by those that would subdue the flesh?

Answ. First, We must resist it in all the occasions that it taketh, and means which it useth to prevail against us, and see that with equal care we avoid and shun [ I] them. For if we are so weak of ourselves, that we are prone to fall, when no outward means provoke us thereto, how much more shall we be foiled when as their objects presents themselves, and both time, place, and company invite us to embrace them: especially considering that by exposing ourselves to these needless dangers, we tempt God to leave us to our own weakness, and to the malice of our spiritual Enemies, that so by our falls, we may learn to be more wary for the time to come. Hence Paul, Ephes. 5.4. having forbidden Fornication, &c. forbids the naming of them, together with filthy, and foolish talking, and scurrilous jesting, which are means to provoke to those sins, as we see in David, Achan, Ahab, &c. Hence, Prov. 13.20. A companion of fools shall be destroyed, and Psal. 119.115. Away from me (saith David) ye wicked, I will keep the Commandments of my God : Hence also, Ephes. 5.11.

2. We must withstand the first beginnings of sin, and labor to quench our fiery lusts when they are first kindled in us, 1 Thes. 5.22. Abstain from all appearance of evil: and St. Jude advised, that we should be so far from entertaining sin, that we should hate the garment spotted by the flesh, Jud. 21.23.

[ III] Thirdly. If we would get the victory over our sinful lusts, we must prevent them withal speed, take them unprovided, and set upon them before they be aware: For the longer we defer the fight, the more difficult, and doubtful we make the victory. If we single them out one by one as they appear to us, we shall easily overcome them, but if we give them time to muster their Forces, and to come in Troops against us, we shall not be able to withstand their power: we should therefore (as Pharaoh ) drown them in the tears of true repentance as soon as they are born: we must destroy sin in its first conception, and not suffer it to receive birth, and breath in our words, and actions, least it grow to our destruction, Jam. 1.15. Sin when it is finished brings forth death. Hence St. Austin, Caput Serpentis obs • rva: quod est caput Serpentis? prima peccati suggestio. Observe well the Serpents head, that thou mayest give give it a mortal wound: and what is this Serpents head, but the first suggestion of sin: and St. Cyprian saith, Diaboli primis titillationibus obviandum est, nec col • ber soveri debit donec in Serpentem formetur. Withstand the Devils first allurin • motions, neither let us cherish the Snake till it grow to a Serpent. Sin is an unlimited evil which admits of no bounds, if we let it have full liberty to enlarge itself, like Elias his cloud, &c. and if we do not this, we are not so wise for our souls, as we are about Earthly things: If fire be cast into our bosoms, we will presently cast it out: and quench it when it first takes hold of our houses: we mend our garments when the rent is small: we presently stop the gap when the water hath made a breach in the bank, &c. why then should we not deal so with sin, which is a greater evil, and more dangerous, Vel exigua scintilla flammam ingentem accendit, & hominem saepenumero viperae semen perdidit : saith Nazianzen, the least spark in time grows to a great flame, and oft times the seed of the Viper hath destroyed a man: Let us therefore shun the least fault, seeing, though it be small, it will quickly be great if we let it go on. A small Error in the beginning of the way, may become great in the end of the journey. Sin is a Gangrene which if let alone will devour all: and therefore here, if ever the Physicians Rule is good, Cito, longe, tarde : Fly from it speedily: go far enough, and it will be too soon if ever we return to it again. To give way to the first motions of sin is very dangerous, as appears by the examples of Cain, Solomon, Jonas, Sampson, Herod, Judas, &c.

Fourthly, We must not think any sin so small, as willingly to commit it, and to continue in it without repentance: But contrariwise we should the rather fly from the least sin, because naturally we are apt to slight and neglect such. Non est minimum in vi • a hominum negligere minima, saith Eusebius : Its not the least thing in a man's life to neglect such things as seem to be least, and I know not of what faults we may be secure, seeing we must be judged for sins of ignorance, and give an account of our idle words and thoughts. For which end let us consider.

1. That even by the least sins God's Law is transgressed, his Justice violated, and his wrath provoked. Hence St. Jerome saith: Nec consideres quod parva peccata, sed quod magnus • it Deus, c • i displicent. Do not consider the smallness of thy sins, but the greatness of thy God who is displeased with them: and St. Austin adds, Nullum enim peccatum adeo parvum, quod non crescat neglectum. Non enim considerandum quid fecerit, sed quem offenderit, there is no sin so little which being neglected doth not increase, and we must not consider what we have done, but how great he is whom we have offended.

2. Consider that the eternal Son of God suffered the bitter death on the Cross, as well for the least, as for the greatest sins, and is any sins small which could not be purged by a less price?

3. Consider what great evils come of the least sins: For first our smallest sins defile our persons, and makes us abominable in God's sight, especially when we willingly entertain, or live in them. It ill becomes the Temples of the Holy Ghost to have such sluttish corners: It ill beseems us who are espoused to Christ, to come into his presence with such blemishes, and loathsome defilements.

2. The least sins do wound, and being often committed, do • ear the Conscience: as much use makes the hand brawny, and little drops, do hollow the hardest stones: and small blows cut down the strongest Oaks, they also harden the forehead, and make the face impudent.

3. If we would know how much even those sins which they would count small, do provoke the Lord's wrath, we may see by those severe judgments which he hath executed on Offenders in this kind, as on Nadab, and Abihu, Lev. 10.1, 2. on Uzzah, 2. Sam. 6.6. on Achan, Josh. 7. on the man that gathered sticks on the Sabbath, Numb. 15.32. on Ananias, and Sapphira, Acts 5. But above all, most dreadful was God's judgment on our first Parents for eating of the forbidden fruit, whence St. Austin saith, Haec peccata etsi parva sint per misericordiam, fiunt magna peccatoribus negligentia. Although our sins, when they are repented of, become small, yet they are made great unto sinners through their negligence, and impenitency. So Matth. 5.22. and 12.36.

4. That we may not give way to the least sins, let us consider, that if we willingly entertain them, they will prove no less dangerous then the greatest, because they are the continual Errors of our lives, which are more frequently committed then heinous offenses, and therefore what they want in weight, they • ave in number: the tallest Ship may be sunk by the smallest sands: Hence St. Austin saith, Ne contemn peccata parva: etsi parvi facias dum ea ponderas, time saltem quando annumeras. Despise not small sins, for though thou doest but lightly esteem them whilst thou dost weigh them, yet at least fear when thou beginnest to number them. Great Rivers are filled with small drops: Gather the least things together, and they will make a great heap, &c. Great sins indeed more wast the Conscience, and are like to savage beasts, devours us at one bit, or Jonas 's Whale that swallowed him up at once: But small sins also are like those little vermin, that with their multitude plagued Pharaoh and his people. But what need I speak of multitudes of sins, when the least unrepented of is sufficient to damn us.

5. If we be careful to fly from the least sins, it will be a notable means to preserve us from falling into greater: he that gives no place to the first motions of covetousness, is safe from usury, bribery, extortion, theft, &c. He that keeps his tongue from speaking irreverently of God, is safe from cursing, and blasphemy: He that makes Conscience of vain swearing, is safe from perjury, &c. therefore St. Jerome saith, Satis prodesse ad cautionem discimus etiam minima pro maximis cavere. Its a good caution in avoiding sin, to take heed of the least, as though they were the greatest, whereas if we ordinarily swallow smaller sins, it widens our throats to let down greater.

6. Consider that sin is that deadly poison which Satan the great red Dragon casts out of his mouth, and who would drink that which he hath disgorged? who would be allured to swallow these poisons which are so mortal to the soul, because they delight our carnal appetite? Sin is Satan's livery, which who so willingly wea • s, acknowledges the Devils sovereignty, and his own servitude, 1 Joh. 3.8, 9.

7. Consider that those enemies are most dangerous, which are most despised: For hereby we are brought to neglect our watch, to lay aside our Armor, and Weapons, and to fall i • to the deadly slumber of carnal security, and what Enemy is so weak, that cannot cut the throat of the strongest when he is a sleep, and disarmed? Nullum peccatum tam parvum est, quod contemptu non fiat magnum, saith St. Augustine, there is no sin so small, which contempt will not make • reat.

8. Consider that if we do not hate all sin, small as well as great, we hate not any with a Christian hatred: For they that hate sin truly, and spiritually, do it upon these grounds.

1. Because it hath the Devils stamp, and Superscription on it, who is Cods, and our greatest Enemy, and this his Image is upon the smallest, as well as the greatest sins.

2. Such hate sin because they love, and fear God, and would not do anything which might displease him; and they hate it because its so odious to God, so opposite to his Law, and contrary to his nature, upon which grounds they hate every sin, small and great: and though they do not equally hate all, yet they are not in love with any.

Fifthly, The next Rule for the subduing of the flesh is, that we must neglect [ V] no sin as though we were in no danger of falling into it. For we have the seed of all sin in us, and need nothing to the committing of it, but that God should leave us to ourselves, and Satan's temptations: Hence we are commanded to work out our salvation with fear and trembling, Phil. 2.12. and when we think we stand, to take heed of falling, 1 Cor. 10.12.

Sixthly, The last Rule is, that we set no stint to our mortification, but that [ VI] we endeavor from one degree to aspire to another, till we come to perfection: we must not deal with these Spiritual Enemies as Joash with the Aramites, 2 King. 13.18. contenting ourselves with two or three victories over them: much less as the Israelites with those cursed Nations, suffering them quietly to dwell with us, on condition that they will contribute something to our pleasure, profit, &c. but we must war with them till we have utterly rooted them out: or at least to deal with them, as Joshua with the Gibeonites, to make them our slaves. Let us not deal with them as Saul and Ahab with Agag, and Benhadad, get the victory, and so suffer them to live, least through God's judgment they kill us because we killed not them: neither with Saul, let us destroy the meanest of our lusts, and keep the fattest alive which bring most pleasure, or profit to us: Let us not be like Herod, that refrained from many sins, but would not part with his Herodias : But our mortification must be without stint, or restraint, extending to all lusts in respect of the object, and in respect of the time, continually even to the end of our lives: and thus continuing faithful to the death, we shall receive the Crown of life, Rev. 2.10. And lastly in respect of the degrees, we must not content ourselves that we have mortified our lusts in some measure, but we must strive after perfection, not suffering sin to live in any of our members, but must cleanse ourselves from all filthiness of flesh & Spirit, &c. 2 Co. 7.1. Labouring to be perfect as our heavenly Father is perfect, Mat. 5.48. For which end we must pray God to sanctify us throughout, 1 Thes. 5.23. and Christ our Savior to sanctify and cleanse us by th • washing of water by the Word, &c. Ephes. 5.25. and to our prayers, we must add our endeavors to increase in the measure of mortification, getting daily new victories over all our sinful lusts. True grace is growing grace, &c.

Quest. What means may we use to strengthen the Spirit to the obtaining of the victory?

[ I] Answ. First▪ We must avoid the means whereby its weakened. For in this spiritual warfare both these concur in the same actions: for the famishing of the Flesh, is the nourishing of the Spirit, and the weakening of the one, is the strengthening of the other. Quantum carni detrahes, tantum facies animum spirituals bona habitudine relucere, saith Basil. Look how much thou detractest from the flesh, so much thou makest thy spiritual part to prosper and flourish in good health, and liking. Now the chief means whereby the Spirit is weakened, are our sins, whereby we grieve the good Spirit of God, and make him weary of lodging in our hearts but above others, such sins weakens the Spirit as are committed against knowledge, and conscience, willfully, and presumptuously: with which kind of obstinate rebellion the spirit is tired, that he will no longet contend with us, but leave us to our lusts, and a reprobate mind to go on to our perdition, Gen. 6.3. So it was with the old world. Of this God complains, Amos 2.13. that he was pressed under their sins as a cart under the sheaves : For this God gave the Gentiles up to vile affections, &c. Rom. 1.26. we must not therefore quench the Spirit, 1 Thes. 5.19. nor grieve him, Ephes. 4.30.

Quest. But what are those special sins which most wound and w • aken the Spirit?

Answ. First, Ignorance, and blindness of mind, which pulls out of the hand [ I] of the Spirit his chiefest weapon, the Sword of God's Word whereby it defends itself, and offends its Enemies: It also dazzles the understanding that it cannot discern the slights, and subtleties of our Spiritual Enemies, nor on which side they strike us, nor how to ward off their blows.

Secondly, Infidelity, which disables the Spirit whilst it deprives it of the chief [ II] comforts, and encouragements whereby its strengthened against the assaults of the flesh, viz. God's sweet promises of grace in this life, and of glory in the next, to all those who walk in the Spirit, and mortify the flesh. Yea it weakens the spiritual bond of our union with Christ, which is our Faith, by which alone he is applied, and so hinders the influences of his graces, by which we are strengthened against the flesh, and enabled to withstand the assaults of all our spiritual enemies.

Thirdly, Impenitency, which is most pernicious to the health, and vigor of the Spirit: for besides, that it hinders all the operations of Faith, the application [ III] of Christ, and all the promises made in him, our communion with God, hiding his loving countenance from us, in the appehensions whereof consists the life of our lives, it also depriveth us of peace of conscience, and joy in the holy Ghost, by which our spiritual man is strengthened, & after we have received wounds by the flesh in the spiritual f • ight, it hinders their cure, and causeth them to rankle, and daily to grow more incurable.

Fourthly, Carnal security, and hardness of heart greatly weakens the spirit, whereby we bless ourselves when our state is dangerous, and have no sense, and [ IV] feeling, either of God's mercy, and love, or of his displeasure, by the one whereof the Spirit is strengthened in God's service, and by the other we are preserved from sinning against him. Carnal security weakens the Spirit, as it makes us put the evil day far from us, and utterly to neglect our spiritual enemies, as though there were no danger; It makes us lay aside our watch, and so to lie open to the assaults of our adversaries, and to neglect the means of our safety.

Fifthly, The love of the world, which like birdlime, so besmears the wings of of our soul, that thereby it is fastened to the earth, and worldly vanities: more especially [ V] the love of honors, and the glory of the world makes the spiritual man sluggish in the pursuit of eternal glory. The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven; It chokes the seed of the word that it cannot take root, and bear fruit: It frustrates all the good motions of the Spirit, that they cannot take effect: It exposes us to many temptations, and sna • es which drown men in destruction, 1 Tim 6.9, 10. and so the love of earthly pleasures hinder the pursuit of those eternal pleasures, and fullness of joy which is as God's right hand forever more. For when the flesh is pamperd with these carnal delights, the spirit is pined: when its made fat with gluttony, the spirit grows lean, fullness of wine, and the Spirit will not stand together, as we see, Ephes. 5.18.

[ II] Secondly, We must not provide for the Spirit poison instead of wholesome food, nor carnal weapons instead of spiritual: As, instead of the pure Word of God, and heavenly Manna, the sincere milk of the Gospel, and Sacraments, we must not feed our souls with human inventions, and traditions, will-worship, and superstitious devotions, not warranted by Scripture; of which, the more liberally that we feed, the more lean we wax in our spiritual strength, and stature, yea, the more feeble we grow in all spiritual graces.

2. We must not provide for this spiritual warfare, carnal weapons. For 2 Cor. 10.4. the weapons of our warfare are not carnal, &c. As for example, we must not fight against the flesh with fleshly anger, and carnal revenge. For Jam. 1.20. the wrath of man works not the righteousness of God : we must not seek to subdue the flesh with popish fasting, called the Doctrine of Devils, 1 Tim. 4.1, 3. But with our fasting when we have just occasion, we must join Prayer, the one being the end, the other the means enabling us thereunto.

Thirdly, We must not remit anything of our zeal in holy duties, and give way to coldness, and formality therein. For we may the more easily preserve the strength of the Spirit, whilst its in the best plight, then recover it when its diminished again, the more resolutely we stand in the strength of grace received, the more willing the Lord is to assist us in fighting his battles: the more careful we are to increase his spiritual Talents, the more willing he is to redouble them,

4. Lastly, we must avoid fleshly sloth, and negligence: and must use God's gifts, and graces in the exercise of Christian duties to the glory of him that gave them. Our knowledge must be exercised in the practice of what we know: Our Faith in good works: our love to God, and our neighbors in performing all holy duties we owe them. For if we could abound in all graces, yet if we did not use them for our own defense, and the discomforting our enemies, we should be never the nearer in obtaining the victory.

Quest. How may we cheare up, and comfort the Spirit to this Conflict?

[ I] Answ. First, We must earnestly desire to have the Spirit more strengthened, and the gifts, and graces of it more enlarged, and multiplied in us. God hath promised that if we want the Spirit, and ask it of him, he will give it us, Luke 11.13. So if we have it, and desire, and beg an increase of the gifts of it, he will satisfy our desires, and carry it on to perfection, Psal. 145.19. Phil. 1.6. For therefore doth the Lord give us these longings that we may satisfy them, we must not therefore rest content with any measure of grace received, but go on from grace to grace, till we come to perfection: and this is an infallible sign of the regenerate, who are therefore said to be trees of righteousness of God's own planting, Psal. 92.14. which are most fruitful in their old age : they are like the morning light, which shines more, and more to the perfect day, Prov. 4.18. they are God's bildings, which is still setting up till it be fully finished, Ephes. 2.20. they are God's Children who grow from strength to strength, till they come to a perfect stature: therefore we must desire to grow in grace, Ephes. 4.12, 13. Joh. 15.2. 2 Pet. 3.18.

Secondly, We must use all good means for the strengthening of the spirit; for which end,

1. We must be diligent in hearing, reading, and meditating on the word of God, which is the ministry of grace, and salvation; not only the seed whereby we are begotten again, but the food also whereby we are nourished till we come to a full age in Christ, 1 Pet. 2.2. and because a time of scarcity may come, we must (with Joseph ) lay up aforehand that we may have provision in such times as those. For if food be withdrawn from the spirit, it will languish, and not be able to stand against the assaults of the flesh in the day of battle.

2. To the Ministry of the Word, we must join the frequent use of the Lord's Supper, which is a spiritual feast, purposely ordained by our Savior Christ, for the strengthening our communion with him by the Spirit, and for the replenishing of us with all those sanctifying graces, whereby we may be enabled to resist the flesh.

3. We must use the help of holy conference, instructing, exhorting, admonishing, counseling, and comforting one another, that we may be further edified in our holy Faith, Jude 20.

Thirdly, If we will strengthen the Spirit, we must nourish the good motions [ III] thereof, neither utterly quenching them, nor delaying to put them in practice, but presently obeying them, taking the first, and best opportunity of performing those duties which it requires: as when a fit opportunity being offered, it moves us to prayer, either to beg the graces which we want, or to give thanks for benefits received, we are not to neglect this motion utterly, nor to cool it by delays, but presently to put it in execution. So in other duties either of piety to God, or of mercy, and charity to men, we must not put them off to another time, but presently set upon them, making hay while the Sun shines, &c. which will much cheer, and comfort the Spirit, being thus readily obeyed.

Fourthly, We must be careful of maintaining our peace with God, and our [ IV] assurance of his love, and favor which is best done by preserving peace in our own Consciences, keeping them clear from known, and voluntary sins, whereby our Father may be angered, and we exposed to his judgments. For if God be offended, his Spirit cannot, be well pleased with us, neither will he renew our strength, nor send us fresh supplies of grace, to strengthen us against our spiritual Enemies: neither can our regenerate spirit with courage fight against the Devil, the World, and the Fesh, when it wants the light of God's countenance, and its peace is interrupted with him. Yea, we must endeavor to have, not only God's graces habitually, but to feel their several actions, and operations working our hearts to all good duties. And these feelings of faith, and comforts of the Spirit are best obtained, and kept, when as we preserve our communion, and familiar acquaintance with God in the constant and conscionable use of his holy Ordinances, of Hearing, Prayer, receiving the Sacraments, and frequenting the public Assemblies, where God is present by his spirit, as Psal. 42.1, 2. and 84.1. &c. when we labor daily in the mortification of our sins, which separate between God and us, and exercise ourselves in all holy duties of his service, thereby glorifying his Name, and edifying our neighbors by our good example.

Fifthly, We must carefully preserve our bodies, and souls, which are his [ V] Temple, in purity from all pollution of sin: For as a good air, and sweet habitation doth much refresh, and strengthen our natural, and vital spirits, and preserves our bodies in health: So no less doth it cheer up the Spirit of God within us, if we provide him a cleanly lodging, free from sinful impurity, sweetened with the incense of our prayers, and adorned with the flowers, and fruits of our good works, and holy obedience.

Sixthly, If we would strengthen the Spirit, and increase in us the gifts and [ VI] graces thereof, we must keep them in continual exercise, and cause these habits to show themselves in their functions, and operations: For as breathing and moving are necessary for preserving the life of our bodies: So fruitful working, and holy walking in all Christian duties is for preserving, and cherishing the life of the Spirit, Gal. 5.25. If we live in the Spirit, let us walk in the Spirit, Let the fire of the Spirit have fit vent to send out its flames in holy, and righteous actions, it will live and blaze, but if we stop its vent, it will presently die. Let Faith exercise itself in apprehending the promises, in waiting for performances, fighting against doubting, and in bea • ing the fruits of good works, it will from a grain of mustard-seed, grow to be a great tree, from smoking flax, to a burning flame, and from a feeble assent to a full persuasion. Let love be exercised in doing, and suffering for God's sake, in performing all holy services, and Christian duties to God and our neighbors, it will grow from a spark to a great fire. Let the shoulders of patience be inured to bear the Cross of Christ, and suffer afflictions: to put up wrongs, and overcome evil with good, though they be weak at first, they will become hardy, and strong. Exercise increaseth graces, but ease and sloth weakens them, we should therefore resolve with David, Psal. 119.32, 33, 34.

[ VII] Seventhly, The last and principal means to cherish the Spirit, is earnest and effectual prayer to God that he will strengthen our weakness, and quicken our dullness, and support our faintness, by a constant renewing of his spirit in us, and sending a continual supply of his saving graces, to reenforce, and refresh our decayed bands, that by these Auxiliaries, they may be enabled to stand in the day of battle, and to get the victory over all our spiritual Enemies. Its God that teaches our hands to war, and our fingers to fight, Psal. 144.1. and that gives us at the last a full, and final victory, and then adds the Crown of victory, even everlasting glory. Mr. Downhams Christian warfare.

Quest. But the flesh and Spirit being but qualities, how can they be said to fight together?

Answ. Because the flesh and Spirit are mixed together in the whole regenerate man, and in all the powers of his soul: as light and darkness are mixed in the air in the dawning of the day: and as heat and cold are mixed together in lukewarm water: we cannot say that one part of the water is hot, and another cold, but heat and cold are mixed in every part: so the man regenerate, is not in one part flesh, and another spirit, but the whole mind is partly flesh, and partly spirit, and so are the will and affections, &c. Now upon this mixture it is that the powers of the soul are carried, and disposed divers ways, and hereupon follows the combat.

Quest. How doth the lust of the flesh show itself?

[ I] Answ. First, it defiles, and suppresses the good motions of the Spirit: Hence Paul saith, Rom. 7.21, 23. when I would do good, evil is present : and the Law of the flesh rebels against the Law of the mind, Hereupon the flesh is fitly compared to the disease called Ephialtes, or the mare, in which men in their slumber, think they feel a thing as heavy as lead to lie upon their breasts, which they can no way remove.

Secondly, It brings forth, and fills the mind with wicked cogitations, and rebellious [ II] inclinations: Hence concupiscence is said to tempt, to entice, and to draw away the mind of man, Jam. 1.14.

Quest. What are the contary actions of the spirit?

Answ. First, To curb, and restrain the flesh: Hence St. John saith, the regenerate [ I] man cannot sin, 1 Joh. 3.9,

Secondly, To beget good motions, inclinations, and thoughts agreeable to the [ II] will of God, as in David, Psal. 16.7. My reins instruct me in the night season : and Isa. 30.21. thine ears shall hear a voice behind thee, &c. and thus by the concurrence of these contrary actions in the same man is the combat made.

Quest. Why is there such a contrariety between the flesh and spirit?

Answ. Because the Spirit is the gift of righteousness, and the flesh stands in a double opposition to it.

1. In the want of righteousness. 2. In a proness to all unrighteousness.

Object. But natural men also have a combat in them. For they can say, video meliora, proboque, deteriora sequor. I see and approve of what is good, but do that which is naught?

Answ. This combat is between the natural conscience, and rebellious affections, and its incident to all men that have in them any conscience, or light of reason.

Quest. Have all believers this combat in them?

Answ. No: For 1. Only such as be of years have it: for Infants, though they have the seed of grace in them, yet do they want the act, or exercise of it, and [ I] therefore they feel not this combat, because it stands in action.

Secondly, This combat is in the godly in the time of this life only. For in death the flesh is abolished, and consequently this combat ceaseth. [ II]

Quest. What are the effects of this combat in the godly?

Answ. It hinders them that they cannot do the things that they would, Gal. 5.17. and that three ways.

1. It makes them that they cannot live in the practice of any one sin, 1 Joh. 3.9.

2. If at any time they fall, it stays and keeps them that they sin not with full consent of will, but they can say, the evil which I hate, that do I, Rom. 7.19.

3. Though in the ordinary course of their lives they do that which is good, yet by reason of this conflict they fail in the doing of it, Rom. 7.18. Hence it follows that all the works of regenerate men are mixed with sin, and in the rigor of justice deserve damnation.

Object. Sin is the transgression of the Law: but good works are no transgression of the Law, and therefore they are no sins?

Answ. I answer to the Minor : The transgression of the Law is twofold. One which is directly against the Law, both for matter and manner: 2. When that is done which the Law requires, but not in that manner it should be done: and thus good works become sinful.

Object. Good works are from the Spirit of God: but nothing proceeding from the Spirit of God is sin?

Answ. Things proceeding from the Spirit of God alone, or from the Spirit immediately, are no sins: but good works proceed not only from the Spirit, but also from the mind, and will of man, as instruments of the Spirit: and when an effect proceeds from sundry causes that are subordinate, it takes unto it the nature of the second cause: hereupon our works are partly spiritual, and partly carnal, as the mind and will of the doer is.

Object. But good works please God, and what pleases God is no sin?

Answ. They please God, because the doer of them is in Christ. Again, they please not God before, or withour pardon. For they are accepted, because God approves his own work in us, and pardons the defect thereof.

Object. No sins are to be done, therefore if good works be sin, they are not to be done?

Answ. They are not simply sins but only by accident. For as God commands them, they are good, and as godly men do them they are good in part. Now the reason holds only thus, that which is sin, so far forth as it is a sin, or if it be simply a sin, is not to be done.

Mr. Perkins, Vol. 2. p. 326.

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

Quest. W Hat is Conscience?

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

Conscience is a particular knowledge which we have within us of our own deeds, good, or evil, arising out of the general knowledge of the mind, which shows us what is good, or evil, 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 evil, 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 jealousy, then an open faction: the other powers of the soul taking Conscience to be but a spy, 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, labors to hold its own, and (till it be blinded or bribed) proceeds in its office in spite of all opposition: It cites all the powers of nature, sits upon them, examineth, witnesseth, judges, executes, hence come those 〈 in non-Latin alphabet 〉 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 practical understanding, because its 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 termed, the souls glass, and the understandings light.

Conscience therefore is a prime faculty of the reasonable soul, there set to give notice of its spiritual 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 spiritual, a Chancery : in this Court all causes are handled, but still with special reference to God: Here sits Conscience as Lord Chancellor, 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 soul of man, either stooping to Conscience, or reflecting upon itself; So the Hebrews ever take it: You never find that term (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. Paul's Exercise.

Quest. What is the Scripture word for Conscience?

Ans. 〈 in non-Latin alphabet 〉 , which is a compound word: 1. of the verb 〈 in non-Latin alphabet 〉 , which signifies to see, Mat. 2.2. and to know, Joh. 13.18. 2. of a Preposition, 〈 in non-Latin alphabet 〉 , which signifies with: So as Conscience implieth, 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 man's 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 man's heart, with his mind, or rather with God, is Conscience. Hence its said to bear witness, Rom. 9.1. and Paul rejoiced in the testimony of his Conscience, 2 Cor. 1.12.

Quest. Where is the seat of Conscience ;

Answ. Within a man: For its applied to the heart, Heb. 10.22. yea, its styled 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 implied, 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 faithful witness that will not lie, Prov. 14.5. A man by his tongue may bely himself, but Conscience cannot do so.

Quest. How manifold is the witness • of Conscience?

Answ. Twofold: Either to accuse, or to excuse, Rom. 2.15. To accuse for evil, to excuse by freeing from evil unjustly laid to ones charge: the Jews Conscience accused, Joh. 8.9. St. Paul's 's excused, Act. 23.1. Hence follows trouble, or peace to a man's 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 concur 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: God's will made known to man, is man's [ I] rule, 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 bear witness, and give a true testimony thereunto. [ II]

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

Such a good Conscience was perfect in man's innocence: but by his fall it was clean lost, and became an evil conscience. For Gen. 6.5.

Quest. How doth an evil Conscience fail 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 evil, 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 concur to the renovation of Conscience, and making it good?

Answ. First, Faith in Lord Jesus Christ, whereby the Conscience is purged, [ I] and purified from the natural 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 watchful against it: and withal it is put on to conform [ II] itself to the holy will of God: which conformity being true, and entire, without hypocrisy, moveth the Conscience to bear witness thereunto, Rom. 9.1. 2 Cor. 1.12. This is styled a pure Conscience, 1 Tim. 3.9. 2 Tim. 1.3. and a Conscience void of offense, Act. 24.16.

Quest. What then since man's fall is counted a good Conscience?

Answ. First, That which giveth a true testimony of a man's Faith in Christ, for the pardon of his sins, and reconciliation with God, Heb. [ I] 10.22.

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, [ II] and specially in those duties which belong to his particular calling, whereof he is to give an especial account, Matt. 25.21.

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

Dr. Gouge on Heb.

Quest. What other definitions may be given of Conscience?

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

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

Its the souls acting, and reflecting on itself, and on all a man's 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. What goodness must concur to a right good Conscience?

Answ. First, a goodness of sincerity.

Secondly, a goodness of security: It must be honest 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 [ I] goodness: the blindy Conscience is always an ill Conscience, Tit. 1.15.

Secondly, From error, the Erroneous Conscience is ever a desperate, and [ II] dangerous Conscience. Look what Swine are to a Garden: a wild Boar 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 God's 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 Proselytes, Matth. 23.15.

[ III] Thirdly, From natural deadness, or hardness, Heb. 9.14. A dead Conscience is not for a living God.

Quest. How must conscience be purified?

[ I] Answ. 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 immortal seed, &c. 1 Pet. 1.23. Hence Psal. 119.25, 50, 93.

[ II] Secondly, The blood 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 [ III] purifies 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. Error, 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?

[ I] Answ. 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.

[ II] Secondly, From the rage of Satan, this is the happy peace promised to Believers, Matth. 16.18. the sum of that promise, Rom. 16.20. the 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: [ III] such as the world cannot give, John 14.27. So, Phil. 4.7. This guards the soul 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 [ I] the 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 [ II] peace, Col. 1.20. Rom. 3.23, &c. This blood gives the soul all boldness 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: [ III] Hence 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 God's Advocate to us, to prevail 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. What are the Offices of Conscience?

Answ. First, Prophetical, or Ministerial, i. e. To do the Office of a Minister, [ I] Watchman, 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, Regal, or Magistratical. It hath a commanding, and Legislative [ II] power, 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 God's Spirit doth attest to, and consent with, Rom. 9.1. and [ II] 8.16. 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 Judge-like: It passeth sentence on thee, and reads thy doom: Hence we are said to be convicted of our own Consciences, Joh. 8.9. [ IV] Self-condemned, Tit. 3.11. Rom. 14.22. 1 Joh. 3.20, 21. Consciences sentence is the forerunner of the last judgment, Job 31.35, 36. Isa. 50.8. 1 Sam. 2.25. [ V]

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 man's Historiographer, who hath no Chronicler to rite his story, Jer. 17.1. So that Conscience is then good when it doth officiate well, and doth 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 [ I] to 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 find a good Conscience, Heb. 10.22. 1 Tim. 3.9.

Secondly, A pure Conscience, the clean, pure, and undefiled Conscience is [ II] the inherent, and internal 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 privileges 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 God's face may be seen, and nowhere else in the Earth.

[ III] Thirdly, 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, 〈 in non-Latin alphabet 〉 used, 1 Cor. 5.8. 2 Cor. 1.12. signifies such things as are tried 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 shows: as the Kings daughter, all glorious within, Psal. 45.13. He is just, and faithful, being a Law to himself.

4. The sincere man may have his failings, and is subject to temptations, yet he never allows himself in any known evil: therefore he is called perfect in respect of his intention, and aim, 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 vessel 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 Nicodemus 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 commandments of God, as Luke 1.6. Heb. 13.18. Dan. 6.22. To be partial is to corrupt the Law, Mal. 2.9. To make Conscience of one duty, and not 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 awful 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 loss of God's favor, and his own peace, Psal. 25.21.

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

10. Sincerity is known,

1. By the original, 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. God's 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 aims at, God is the sincere man's end, and his glory his aim: 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. [ IV] and this doth,

1. Avoid giving offense, either to God or man. 1. He strives to prevent offenses 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 careful to break 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 offense to man: especially such an offense as may cause him to sin, and then such an offense as may cause him to take offense: in the first we tempt him, in the second we try him: in both we offend him, and do the Devils work in both. By the former he is stumbled, by the Second he is made weak, and by both offended, Rom. 14.21. we must therefore take heed that we do nothing that should cause others to offend by sinning, as Eli's 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 offense 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 ourselves, but must regard what Conscience calls for to satisfy our duty, and to keep in with ourselves, rather then to gratify any others requests.

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

1. From God, who can never give any: yet to some, Christ is a rock of offense, Rom. 9.33. yea he was so to his Disciples, Math. 26.31.
2. From God's way: as when we receive the Word with joy, but meeting with persecution we are offended, and turn back, Math. 13.21.
3. From God's 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 evil World, because all men speak evil of the ways of God, and forsake them, we must not therefore be offended, Isa. 8.12, 13.

[ V] Fifthly, 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: behind 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 fools, and blind, Mat. 23.17, 19, 24.

Sixthly, A well-spoken Conscience, which can make the soul a good answer, [ VI] or 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 Spiritual 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.

[ VII] Seventhly, 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, proclaims a good Conscience within, Phil. 4.8. Notes of an honest Conscience are,

1. He hath engraven on his heart this maxim, I must be a Law to myself : 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 turn.

2. He makes Christ's 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 faithful, and punctual in his reckonings, disbursements, and receipts, 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 neighbor, 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, Ezek. 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 tenderness of conscience?

Answ. Yes, as, 1. When one is so tender that he cannot endure to be touched with a reproof; Prophesy 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 sin, but very patient of reproof, Psalm. 141.5. Act. 2.37.

2. When he is scrupulous. As when one hath got gravel in his shoe, he cannot set his foot on the ground without complaint. The Apostles rule will help such, Rom. 14.5. Let everyone be fully persuaded in his own mind, i. e. rid himself of unnecessary, and unprofitable scruples: unnecessary scruples are when a man makes a stir about things wherein God's word is silent, and makes sin where the Scripture makes none: as the Priests did about going into the judgment 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 itself upon themselves and children, Mat. 27.25. such are condemned by Christ, Matth. 23.23. Mark 7.11.

Unnecessary and vain 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 yield to everyone that counsels and entises him to sin: For this Ephraim was broken in judgment, 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 Cross, 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 mixed 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 lawful. It eats nothing but herbs, Rom. 14.2.
2. It puzzles and perplexes itself 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 mind and practice, 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 anymore rest, Psal. 77. • ▪3, 4. So Psal▪ 51.3. my sin 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 itself, 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 in an awakened conscience which labors to keep the soul guarded, and unmolested. Taking up Jobs resolution, Job 27.6. This tenderness shows it self.

1. In respect of God: In everything to which God is entitled, 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 zeal of God's 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 God's 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 God's truth, which must be bought, not sold. So was Paul, Gal. 2.11. So Rev. 2.2. He shows 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 yields, melts, and breaks under any threat of God's Word, or sense of God's displeasure: So Josiah, 2 King. 22.19. contrary in Jehoiakim, Jer. 36.24.
5. He much more yields 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 favor, and abundant love of God, as the ice before the warm 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 show itself to all in general, and to each in particular: To the godly, to the wicked; to strong, to weak.

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, hair, company, &c. make his brother to offend, he will eat no such meat, wear no such apparel, or hair, keep no such company whilst 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 frivolous 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 ways 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.
2. 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 endeavor 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, Zacchaeus, 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 sins: 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 looks, vain thoughts, &c.

4. He flies secret sins as well as open, and is most known by his closet, and solitary carriage: He saith with David, Psalm 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 judgment 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 forever lost. Peter took no hurt in the garden, but in the High Priests Hall was ensnared. 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 nowadays 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 only 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 destroys 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 then 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 edify, or offend?
3. Its lawful, but I must not suffer myself to be brought under the power of anything 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 always what is in his power. Joseph did not what he might have done to his unkind 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 favor, 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.

[ IX] Ninthly, a passive and hardy conscience, which admits of no fear, timerousness, or tenderness 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 brass 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 ourselves 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 rashness.

2. When we pull upon ourselves unnecessary and unwarrantable sufferings, by a preposterous, and precipitate meddling in businesses out of our way and calling: This is to suffer as busy bodies in other men's matters. Not as a Christian, 1 Pet. 4.15, 16.

3. When we pull upon ourselves deserved sufferings from the hand of Justice for 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 ourselves 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 [ I] them by evil, 1 Pet. 2.15. A good conscience must not go out of God's way to meet with sufferings, nor out of sufferings way to meet with sin. 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. [ II] 2.19. and if thou beest charged with any evil, that it be falsely, 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 [ III] the 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 honor if we can call our sufferings, the sufferings of Christ, Col. 2.24. and our scars, the marks of the Lord Jesus, Gal. 6.17. and can subscribe ourselves, 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 [ VI] spirit, 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 [ V] manner be good, lest otherwise we disgrace our sufferings, 1 Pet. 2.19, &c. If thou suffer wrongfully, yet thou must suffer patiently. This is to suffer as Christ suffered, 1 Pet. 2.21, 22, 23.

Sixthly, if thou committest thyself in thy sufferings to God in well-doing, [ VI] 1 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 honorable 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 [ X] charity, 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 shown the charity of beneficence. 2. To the neighbor and friend, a love of benevolence. And, 3. To the enemy a love of forgiveness.

1. To the poor a love of beneficence, and well-doing: this kind of charity is the worlds grand benefactor: the poor's great Almoner: the widows Treasurer: the Orphans Guardian: and the oppressed man's Patron: This lends eyes to the blind, feet to the lame, deals out bread to the hungry, clothes the naked, and brings upon the Donor the blessing of him that was ready to perish. This Zacchaeus shown, 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 neighbors must be shown the charity of benevolence: we must love them as ourselves, Matth. 22.39. Rom. 13.8. For Prov. 18.24. He that hath a friend, must show himself friendly. Its a pleasant thing to see friends and neighbors living in this mutual 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 labored to reform, Matth. 5.46. Luke 6.32.33. This makes us like our Father in Heaven, who is kind to the thankful, 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. Spiritual, or Ecclesiastical, which is to be shown 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 badge 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 Devils: Its the death of Dissensions: the grave of Schisms, wherein all Church rupture, and offenses 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 honorable titles given to [ I] it above all other graces, and the real preeminence 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 itself, 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 clothes 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 Baptism, 1 Pet. 3.21. not Charity, 1 Tim. 1.5. not coming to the Lord's 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 duties 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 go 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 spiritual life, as the sense of feeling is to natural life, which hath the preeminence of all other senses: For

1. Feeling is the first sense 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 excel man in other senses: but in feeling man excels most other: So the best Christian excels in the tenderest, and quickest touch of Conscience.
4. Other senses have a particular Organ of their own, and lie 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 universal 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 sins, &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 midst of fire, and fagots, accompanieth into Dens, and Caves, and made the Martyrs sing in Dungeons, and flames. Its like the Anvil that breaks whatsoever is beaten on it, but is itself 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 God's Tribunal. 1 Joh. 3.21. A cheerful Conscience makes a cheerful countenance, Prov. 15 13. Tranquilla conscientia, tranquilla omnia.

4. It annoints the head with oil, 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 continual 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 real good itself, but makes all other things better where it hath to do, whence it deserves the title of a good Conscience. Riches, Honor, Learning, &c. are not good really, but only in opinion, nor do you alone make any man the better: But a good Conscience makes all good, and good better where it comes. It finds some sinful, 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 mischief of an evil Conscience?

Answ. First, Here commonly is the first decay of a Christian. Hymenaeus, [ I] and 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 aims 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 up to vile affections, then to a reprobate mind, and at last to be filled with all manner of unrighteousness, Rom. 1.26, 28, 29. A hopeful professor by this means soon 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 [ II] most dangerous: A breach in the Conscience, is like a breach in the Sea-bank: or like a leak 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 days 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.

[ III] Thirdly, Either thou must resolve to make a good warfare for a good Conscience, or to suffer an ill warfare made upon thee from an evil Conscience. Of all wars Civil-war is the worst, and of all Civil-wars, Domestical; and of all Domestical, Matrimoniall. For where the relation is nearest, division there is unkindest. But there is one war worse then all these: the personal 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 whoever 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 ministerial reproofs, and Magistratical rods be slighted: He will as a witness, and a Judge, chasten thee with Scorpions.

[ IV] Fourthly, When any have betrayed their trust, and yielded up this Fort to Satan, they are ever after cashiered from God's service, and delivered up by him to Satan's custody, and an evil 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 keep a good conscience, and to escape a bad?

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

First, in respect of Satan, all whose spite is at a good Conscience, and all his [ I] aim is to make it bad. He envies us, not riches, nor honor, nor learning, nor parts, nor duties, &c. but only a good Conscience: he envied not Pharaoh his Kingdom: nor Achithophel his policy: nor Absalom his beauty: nor Haman his honor, 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 thyself, or the work itself, thou shalt find it a hard [ II] task: It requires the greatest skill, and utmost diligence, Acts 24.16. Herein exercise I myself always, &c. i. e. I use all my skill, diligence, and constancy together, 〈 in non-Latin alphabet 〉 .

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

Quest. May a man's Conscience be quiet, yet not good?

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

First, An ignorant Conscience: For as a blind man eats many a hair, and drinks many a fly: so these know not that they do evil, 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 blind, deaf, and silent Conscience: the dumb and deaf Devil was hardest to be cast out, Mar. 9.25, 26, 29.

Secondly, A Conscience that was never yet well awakened: But sin lies [ II] at the door, like a Lion asleep; This Conscience is either given over to sleep a perpetual 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 [ III] of 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 die in this condition: the world saith, they die like Lambs, Psal. 73.4. when its tather like Solomon's Ox, Prov. 7.22. So Jer. 51.38, 39. But its better to die the most dreadful death of the righteous, then the most hopeful, and peaceful death of the wicked. These die 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 [ IV] of 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 several expressions in Pharaohs hard-heartedness: as

1. A natural hardness, and insensibleness of Conscience, which is part of the sin, and punishment of Original 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, and the secret curse of God upon it. Hence, Heb. 3.13. Ephes. 4.17, 18, 19. where are eleven steps by which the poor soul goes to hell: as

1. Vanity of mind, 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 sinful alienation: and passively on God's part, his soul loathing them, a judicial alienation.
4. Blindness of ignorance, one sin begetting another in infinitum.
5. This blindness leads to further hardness, viz. judicial, 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 brutish, 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 work uncleanness : they draw sin 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 Devil at last.

3. A judicial 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 lie, 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 mouths▪ 1 King. 22.23.

4. A Ministerial hardening. God lets them enjoy the Gospel, and means of grace, but they having added to natural, voluntary hardness of heart, and to contempt of the truth, a love of Error, God sends leanness of soul, under fatness of Orninances: Hence Isai. 6.9, 10. then preaching proves the savor of death, 2 Cor. 2.16. So Pharaoh grew worse and worse under Moses Ministry.

5. A Divine hardening: a penal hardening by Divine vengeance: called God's 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, pour in malice, but non infundere mollitiem, not put in softness. Hence, Rom. 1.28.

6. A Satanical hardening: Indeed Satan hath his first, or second hand in every sinful act, and an hand from the first hardening to the last. He persuades, and prevails, 1 King. 22.22.

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

[ I] Answ. First, Troubles are then evil, when the root whence they spring is evil. 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 Devils trouble, and Hell is full of such troubled spirits.

[ II] Secondly, When if it be at all for sin, it is not so much for the intrinsical evil or sinfulness of it, as for the eventuall, or consequential evils that attend sin, and the punishment that follows it. So Ahab, 1 Kin. 21.2.7. So Cain, Judas, Simon Magus, Act. 8.24. This is to be troubled for Hell, not for sin.

Thirdly, When the carriage under troubles is evil, then its an evil [ III] trouble: as

1. When men rage, and swell under God's stroke, but their uncircumcised hearts accept not of the punishment of their iniquity: So Cain 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 judgments upon them, 2 Chro. 28.22. So, Rev. 16.11. and 9.20.

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

1. When men fly to outward means to remove inward grief, but go not to to God, as Cain, to travelling, and building of Cities. Saul to David's Music. 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 thorough reformation of life: Ahab humbled himself, fasts, mourns, &c, yet Ahab is Ahab still. Judas was full of inward horror, confesseth, and makes restitution, but goes not penitentially to God, and fiducially to Jesus Christ. Jeremy therefore calls this a gadding : its not a penitential returning, Jer. 2.36.
3. When men have recourse to Diabolical, and sinful means: as Saul to the Witch: 1 Sam. 28.7, 8. Ahaziah to Baal-zebub, 2 Kin. 1.2. Belshazzar to his Magicians, 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 Cain's case: I am sentenced, I must be damned: God hath not mercy for me, I will ask him none. This is a willful casting away of a man's self: This evil 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 [ I] bemoans himself, &c.

Secondly, When in this condition we confess, bewail, and lament our sins, as David, Psal. 51.3. So, Job 7.20. and 3, 4. [ II]

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 [ III] heart 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, [ V] and 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 watchful, and tender, [ IV] Job 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 rectify Conscience by, and prefers Traditions, or some human invention before [ I] an express Precept. So, Matth. 15.13.

Secondly, When we leave the waters of Siloah, the holy Scriptures, which [ II] run softly, uniformly, and constantly, and takes extraordinary Providence for a Rule instead of Precept, whereas God's 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 God's 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.

[ III] Thirdly, It prefers a supposed fictious revelation, before written, and clear 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 God's own [ IV] thoughts, Jer. 7.31. God said, that it never came into his mind to approve of what they did, yet they would do 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 David's 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 own heart is a fool. Hence, Job 15.31. Its trusting to vanity.

[ V] Fifthly, It interprets difficulties, and discouragements as a discharge from duty. The time is not come (say they) to build God's 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.

[ VI] Sixthly, 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 do the least evil to gain the greatest beneficial good, or to avoid the greatest penal evil, Rom. 3.8.

Seventhly, Its so confident that it dares appeal to God to patronise his exorbitancies, [ VII] Joh. 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 zeal persecuted the Church. So, Act. 23.12.

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

[ I] Answ. 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 [ II] all thou hast done, suffered, or expended, God will say to such: when you fasted was it not to yourselves, &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 complete happiness [ III] both 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.
2. In adversity, it will be as the good houswifes candle, that goes not out by night. Or like Israel's 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 man's dearest, and closest friend that will visit him in prison, &c.
3. In death: it gives rejoicing 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 Tribunal of God, where courage dares not show its face: nor eloquence open its mouth: nor Majesty hath any respect: nor greatness any favor: where money 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 evil Conscience in life, in death, and [ IV] after both.

1. In this life: In the midst 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 evil Conscience: It marred Belshazzar's 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 dreadful, yet is the least, because shortest, and ends in a few days, 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 despair, and an Hell of guilt into a Hell of pain: and this judgment is called Eternal judgment, 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 evil Conscience shall accompany thee, and fill thy heart with new tortures of grief, and fear, and wrath, and bitterness, and despair.

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

Answ. First, They are either principal, or subservient. First, principal, [ I] and 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, Christ's wounds are our City of Refuge: Christ's 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 efficient of a good Conscience: Its God's Spirit with our spirits that makes the good Conscience, Rom. 9.1. The single Testimony of natural 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 •••• God's 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.

[ II] Secondly, The subservient means are thirteen, wherein the first six direct us what to do: 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 joined together, Acts 15.9. Christ gives faith for this end, to purify 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 threefold:

1. Justifying Faith: for there must be apprehending, and applying the blood of Christ, Act. 15.9. For 〈◊〉 qua creditor, 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 Apostasy, 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 justify our persons from all guilt, but our actions from sin: Every action that is good in itself is hereby sanctified to the use of Conscience by the word of God. So Rom. 14.5, 23.

2. Repentance, and the daily renewal thereof is a second means: This ever goes along with true Faith, Mar. 1.15. Hence this was the total sum 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 fearful judgment to fear where no fear is. So its a foul 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 useful 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 practice 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, we 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 anything without the advice of this great Council, 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 go for lawful: 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 sinful act: lest it forever 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 Sapphira, &c.

9. Take heed of living under, and contenting thyself 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 bosom friend: Ill acquaintance hath undon many. One sinner destroys much good : One corrupt man, corrupts another, 2 Sam. 13.3.

10. In things doubtful, be well advised, or forbear, and take the surer, and safer way. Some defend Usury, Cards, Dice, long hair, 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, falsify their wares, weights, measures, lie 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 hopeful Professors being once leavened with Error, do first in their hearts undervalue, and contemn, and then with their mouths vilify, and disgrace those faithful Ministers, whom they formerly magnified, and highly prized.

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

Quest. What are the signs of a good Conscience, whereby it may be known?

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

Secondly, By the manner whereby it is wrought in us: For its not wrought [ II] by worldly persuasions, 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.

[ III] Thirdly, 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 God's favor and grounding this testimony upon the infallible truth of the Scriptures: It makes us bold in all dangers: courageous in the performance of all good duties: Like good servants to come often into our Masters presence, because it witnesses that we are in favor with him: It makes us often to examine the book of our accounts in God's presence, and to desire him to survey our reckonings, Psal. 26.2. After which Audit, it will justify 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.

[ IV] Fourthly, 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 sovereign salve) it pacifies the rage of conscience caused by the sores of sin: so it draweth out the corrupt matter that caused it, cleansing these wounds, Heb. 9.14.

2. With all care and circumspection it keeps itself clear both before God and man, Act. 24.16. Before God from the faultiness 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 itself 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 Palace, &c. Rom. 5.3. Act. 16.25. Paul and Silas sang in the dungeon. So, 2 Cor. 1.12. It triumphs over death itself: Yea it cheers the heart in the day of judgment, as was said before.

[ V] Fifthly, its known by the integrity, and constancy of it. It labors to approve itself 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 joins piety, and holiness 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 man's conscience?

[ I] Answ. 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 damn or save them. Thus some Heretics have thought that they served God by doing most abominable and unnatural things. The Gnostics taught, that fornication and uncleanness 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 Passover. The Carp • cr • cians affirmed, that everyone 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, whom with needles in a most cruel manner they pricked 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 blindness upon their consciences, and a judicial, inflicted on them by God: yet had there not been a natural blindness 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 [ II] senselessness 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 men's sins 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 main work of conscience is to apply in particular what we read 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 sins, seeing we cannot will evil as it is evil?

Answ. First, it ariseth from the defect of conscience, it not making particularly [ I] such a powerful application pro hic, & nuns, as it should do: There is a general, and habitual knowledge of such things to be sins; yea, it may be a particular apprehension that they are now sinning and offending God; but its only 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 [ II] apply, 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 unrighteousness ; 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 [ III] crew once, or twice before Peter remembered 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 judgments, may work strongly for the present, as of Pharaoh, Ahab, and Felix : But this is a flash only.

Fourthly, as conscience naturally doth not its duty in applying, so neither in [ IV] witnessing, 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 witness at all, as appears in that, if men can conceal their sins from others, they matter not at all what witness conscience, and God can bear against them.

Fifthly, the pollution of conscience will further appear by the actings of it in [ V] accusing, 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 wickedness their consciences scarce 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 human societies: Conscience being a cu • b to them: but when its so corrupted that it cannot do its office, what hope then remains 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 Chameleon, 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 enlightened by God's Word, it would instead of excusing, accuse and condemn.

Sixthly, conscience is further polluted in the actings of it: for when application, [ VI] witnessing, and accusing will not do, it should smite and terrify: It should fall from words to blows, Act. 2.37. they are said 〈 in non-Latin alphabet 〉 : to be pricked in their hearts, as if a dagger had been stabbed in them: So it was with Felix, 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 run from Christ, and indisposeth him for mercy and comfort.

Seventhly, there should a tribunal be erected in every man's heart, wherein [ VII] conscience 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 ourselves 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 Apostasy: 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 judgment against them? Now this judgment 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 persuaded 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.

Eighthly, its defiled in that its afraid of light, and is not willing to come to the [ VIII] word to be convinced: but desires to be in darkness that so a man may sin the more quietly, Jon. 3.19, 20. Hence, John 16.7. Its the work of God's 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.

[ IX] Ninthly, 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 Samuel's mantle.

Quest. How may a counterfeit conscience be discovered?

[ I] Answ. 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 abused: Thus Saul when he had sacrificed pretended conscience, and that all was to serve God: Absalom 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 covetousness.

Secondly, when its fancy and imagination which persuades thee, and not conscience: [ II] Thus fancy hath a great influence upon many: In melancholy persons especially its hard to discern when its their fancy, and when its conscience that works in them trouble for their sins.

Thirdly, custom, education, and prepossessed principles sometimes work upon [ III] man as if they were conscience: Thus many are affected in religious things, not out of conscience but custom: they have been used to such things, brought up in such a way of serving God, and therefore they would have such ways and customs 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 Dinah'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, [ IV] yet 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 fear, 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 [ V] limited 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 men's sins, but blind about its own. In this its like the eye which can see all other things but [ VI] itself, 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 Tamar, 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 [ VII] were 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 grossly defiled, both because it hath lost its subordination to God [ VIII] and 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 extremes, 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, [ I] not seasonably and opportunely. It should put forth its effectual operation before sin is committed to prevent it: but it seldom doth it till the sin be committed, when God is dishonored, 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.

[ II] Secondly, 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 goodness 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.

[ III] Thirdly, this troubled conscience discovers the pollution of it by the proneness, and readiness in it to receive all the impressions, and impulses of the Devil; who endeavors 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 [ IV] our 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 profaneness: 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 shoe 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 blindness 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 hailed that way, Rom. 14.14, &c. Paul speaking at large about a doubting conscience, shows that its a damnable thing to do anything 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 ways, and knows not what to do. Now if the conscience were well informed by God's 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 sin. As Paul thought himself bound to persecute the Christians, if he did it, it was plain 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 blindness of man brings him often into that perplexed estate.

[ V] Fifthly, there is a proneness in such a conscience to use all unlawful means, and to apply false Remedies for the removal of this trouble,

[ VI] Sixthly, there is an open and direct opposition to what is the true evangelical way 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 travel 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-child. Both Scripture and experience confirm this, that many come out of these troubles with more obstinacy, and willfulness to sin again: and so those hopeful workings end in a senseless 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 inquire 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 heinous sin against conscience: [ I] This 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 murdered his Nephews.

Secondly, it may arise from some heavy and grievous judgment that befalls [ II] them; as we see in Josephs brethren, Gen. 42.21. So in Belshazzar, &c.

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

Fourthly, it often comes by the Spirit of God convincing, and reproving by [ IV] the Word, especially the Law discovered in the exactness, 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 God's 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 God's permission from the Devil: when God left [ V] Satan to buffet, and tempt the incestuous person he was almost swallowed up with too much grief.

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

[ I] Answ. First, some when troubled for sin, call it melancholy, 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 soon as he was borne: so these seek to stifle troubles of conscience in the first beginnings of them.

Secondly, when this will not prevail, but that still they think they must go [ II] to 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 insufficiency of all these courses.

Mr. Anthony Burgess of Original sin.

Soli Deo Gloria.

A TABLE Of some of the principal things contained in this VOLUME.

ABuse of lawful things how prevented. Pag. 4.
Adoption, marks of it. 11, 134.
Afflictions. 350, 351.
Apparel, how men sin in it. 2.
Assurance no Doctrine of liberty. 129

Backsliding, whence it proceeds. 100
Baptism inward, the Marks of it. 15 • .9
Believers temporary. 104
Blasphemy, temptations to it. 180, &c. 354
Bodily deformities, whether they may be hidden. 114, 254
Bodily health, how preserved. 189

Callings, how men sin in them. 3.
Charity the best. 442
Charms sinful. 146
Chastity, how preserved. 19
Christ, when truly affected. 25
Christ when he first lives in a Christians heart. 276
Christ proved to be God. 278, 298
Christ's actions which to be imitated. 302
Christ, to walk as he walked. 365
Company, how men sin about it. 3
Conference amongst Christians. 377
Confession of Christ. 364
Conflict, when none in man. 399

Deadness in Christians. 102
Death, how to prepare for it. 352
Desertion. 331, 333
Desires true, and false. 343
Diligence about assurance. 131
Drinking, see eating.

Eating, and drinking, how men sin in them. 2
Election, how known. 134

Faces may not be painted. 114
Families, how men sin in providing for them. 3
Fashions strange, sinful. 112
Father, whether any man may be called so. 258
Flight in persecution. 387, 388

God may be served upon hope of reward. p. 29. and for fear of punishment. 30
How a false instead of a true God is set up. 149, 151
Good works. 427
Grace, signs when we decay in it. 105

Hardness of heart how manifold. 445

Image worship. 14, 15
Infants, and idiots, what to be thought of them. 410
Justification, how evidenced. 95

Law our rule. 89
Love to the godly. 198, 199
God's Love, how to know that it dwells in us. 365

Marriage, how men sin about it. 3
Melancholy, the distempers of it. 357

Ornaments to be used with cautions. 109, 110

Parents consent necessary in marriage of children. p. 259.260. and in their contracts. 264
Parents caution in naming their children 264, 265
Prayer of Christ, and ours differ. 292
Praying for the Church. 313. How to prevail. 314
Presumption, how it differs from assurance. 135

Recidivation, Cases about it. 355
Recreations, what should be used. 190, 191. How men sin in them. 3
Redemption uniuersal disproved. 279, 282, 284, 346
Repentance diverts God's anger. 86
Reprobates, what benefit they receive by Christ. 284

Sin, how it differs in the godly and wicked. 172. How to resist it. 420. None small. 420, 421
Sins of others whether to be rejoiced in. 369
Sins of inferiors, when charged on superiors. 368
Sorrow godly. 347
Spirit, how we may know that we have it. 363
Spirits testimony. 122, &c. 133
Sufferings. 440
Sincerity, signs of it. 434, 439

Thoughts of distrust. 152
Thoughts distinguished from Satan's suggestions. 181
Tongue to be watched. 418
How we are guided into all Truth. 403

Usury whether lawful. 194

Watchfulness of Christians. 324, 326, &c.
Word of God carefully to be attended. 221

FINIS.