A Good Conscience the Strongest Hold

CHAP. I.

• What Conscience is, shown two ways. p. 15.
• 1. By opening the word Conscience. p. 15.
• Conscience is more then a bare and single knowledge. ibid.
• Conscience implies a four-fold knowledge
  • with God. p. 16.
  • with self. p. 17.
  • with others. p. 18.
  • with things themselves. p. 20.
• Four Corollaries and Deductions. p. 22.
• 2. What the thing Conscience is described. p. 24.

CHAP. II.

• Two kinds of Conscience
  • Evil.
  • Good.
• A twofold evil Conscience
  • Quiet.
  • Troubled.

• A double goodness in Conscience, of
  • Sincerity.
  • Security.
  p. 26.
• The full definition of a good Conscience, viz. when
  • 1. It is rightly Purified.
  • 2. Rightly Pacified.
  • 3. And doth • egularly perform all his offices
  ibid
• When Conscience is rightly purified p. 27.
• Three things Conscience must be purified from
  • Ignorance. p. 27.
  • Error. p. 28.
  • Hardness. p. 31
• Three things Conscience is purified by.
  • The Word. of Christ.
  • The Blood. of Christ.
  • The Spirit. of Christ.
  p. 33.

CHAP. III.

• Of the Conscience rightly pacified. p. 37.
• Three things Conscience must be pacified from.
  • The reign of sin. p. 37.
  • The rage of Satan. p. 39.
  • The wrath of God. p. 41.
• Three things Conscience is pacified by.
  • The Word. p. 42.
  • The Blood. p. 43.
  • The spirit of Christ. p. 44.

CHAP. IV.

• The Offices of Conscience. p. 45.
• Conscience hath a four-fold Office
  • Ministerial, or Prophetical.
  • Regal or Magistratuall.
  • Testimoniall, or of a witness.
  • Judicial, or of a Judge.
  p. 46.
• To which is added a fifth Office, viz. Registeriall,
  • Wherein Conscience is a Minister. p. 46.
  • Wherein Conscience is a King. p. 48.
  • Wherein Conscience is a witness. p. 49.
  • Wherein Conscience is a Judge: p. 51.
  • Wherein Conscience is a Register. p. 52.
• Five Corollaryes. p. 54.

CHAP. V.

• Ten particular sorts of good Conscience propounded. First of the Conscience of Faith ibid p. 60.

CHAP. VI.

• Of the Conscience of Purity p. 66

CHAP. VII.

• Of the Conscience of Sincerity. p. 72.
• Ten notes of Sincerity p. 75.

CHAP. VIII.

• Of the Inoffensive Conscience. p. 93
• Inoffensivenesse twofold.
  • Not taking
  • Not giving
  Offence. p. 93.
• 1. Inoffensiveness in not giving offense, respects either God or Man. ibid.
• What is it to be inoffensive before God. p. 94.
• How any can be said so to be inoffensive. ibid.
• Four marks of this inoffensivenesse. p. 95.

• Offence not to be given to men.
  • Others
    • Godly p. 97.
    • or Those without. p. 105.
  • Our selves. p. 107.
• Six cautions given to prevent offense giving. p. 98.
• Six rules prescribed to avoid offense giving. p. 102.
• 2. Inoffensivenesse in not taking offense from
  • God. p. 109.
  • The Godly. p. 110.
  • The wicked. p. 111.

CHAP. IX.

• Of the well sighted Conscience. p. 112.

CHAP. X.

• Of the well spoken Conscience. p. 115.
• 1 Pet. 3. 21. Opened. The answer or interrogation of a good Conscience. p. 115. 116.

CHAP. XI.

• Of the honest dealing Conscience. p. 120.
• Seven notes of an honest Conscience. p. 124.

CHAP. XII.

• Of the tender Conscience. p. 129.
• A double tenderness of Conscience.
  • Sinful and diseased.
  • Lawfull and Sound.
  p. 132.
• Five kinds of diseased and faulty tenderness. p. 132. 133
• Right tenderness respects.
  • 1. God.
  • 2. Others.
  • 3. Our selves.
  p. 140.
• 1. Tendernesse in respect of God, seen in six things. p. 141.
• 2. In respect of Men.
  • 1. To all Godly in general.
  • 2 Weaker ones among them especially.
  • 3 To all men whatsoever.
  • 4. To those who are related to us, principally.
  p. 151. & Sequ.
• 3. In respect of ourselves, this tenderness seen in 14. Notes. p. 157. & Sequ.

CHAP. XIII.

• Of the passive, or suffering Conscience. p. 181.
• Four sorts of sinful & uncomfortable sufferings. p. 187.
• Six marks of honorable and conscientious suffering. p. 189.

CHAP. XIV.

• Of the Conscience of Charity. p. 194.
• Charity twofold
  • External or civil
  • Ecclesiastical or Christian.
  p. 195.

• 1. External charity respecteth
  • The Poor.
  • The Neighbor.
  • Our Enemy.

• To the poor is to be shown charity of beneficence. p. 196
• To the Neighbor, a charity of benevolence. p. 199.
• To an Enemy, the charity of forgiveness. p. 200.
• 2. Ecclesiastical or Christian charity the more excellent. p. 201.
• In what it is to be shown. p. 202.
• The great and doleful want of it in these times. p. 206.

CHAP. XV.

• The reasons of the point. p. 212.
• Three general heads of reasons, whereof the first is taken from the excellency of good Conscience, and shown in five particulars. p. 213.

CHAP. XVI.

• The second reason from the danger and mischief of an evil Conscience. p. 225.
• This set out in four Particulars. p. 225. 226.

CHAP. XVII.

• The third reason from the difficulty of getting and keeping a good Conscience, and escaping an evil. p. 232.
• This made plain in three particulars. p. 233

CHAP. XVIII.

• The application of the Doctrine. p. 237
• A seven-fold application propounded ibid.
• First by way of information ibid.
• This information looketh two ways.
  • 1. To discover errors.
  • 2. To assert Duties and Truths.
  • 1. Error discovered, that to preach Conscience and press duty, is legal preaching. p. 238. 239. 240.
  • 2. That Conscience is a snare, not security. p. 243.
• Third mistake, of such who judge their conscience good when it is yet but a natural conscience. p. 244.
• Natural conscience may have some good in it, yet cannot be called a good conscience. p. 244.
• What good may be in natural conscience, shown in 8. particulars. p. 244. 245.
• What is wanting in natural conscience, to make it truly good, shown in four particulars. p. 246. 247.
• Fourth mistake. To judge conscience therefore good, because quiet. p. 247.
• Four quiet consciences, & never an one of them good. p. 248.
• 1. The ignorant man's conscience. p. 248.
• 2. The unawakened conscience. p. 249. 250. 251.
• 3. The deluded conscience. p. 252. 253. 254.
• 4. The hardened conscience. p. 255.
• A six-fold hardness of heart or conscience. p. 255.
• 1. Natural hardness. p. 255. 256.
• 2. Voluntary and attracted. p. 256. Eleven steps to hell discovered. p. 256 257.
• 3. Judicial hardening by Impostors and Seducers. p. 259
• 4. Ministerial hardening by Ministers and Ordinances. p. 259. 260.
• 5. Divine hardening by God himself. ibid.
• 6. Satanical by the prevailing efficacy of Satan. p. 261.
• 5 ^th . Mistake of such who judge conscience, therefore, good, because troubled. p. 263.
• Three notes of an ill troubled conscience. p. 264.
• Six notes of a good troubled conscience. p. 271
• A sixth Mistake, to judge erroneous conscience, a good conscience. p. 273.
• Seven common and ordinary notes of an erroneous conscience. p. 274.
• A seventh mistake, to judge scrupulous Conscience, a good Conscience. p. 278.
• The eighth mistake to judge the conscience of, and for liberty, a good conscience. p. 280.
• Sinful liberty of conscience branded, and deciphered. p. 281.
• Right liberty of conscience asserted. p. 282.
• Set out in five particulars. p. 283.

CHAP. XIX.

• The other part of the use of information to assert Truths p. 285.
• 1. That good conscience is the Christians greatest charge. ibid.
• 2. To look after conscience in self and others, the ministers greatest charge. p. 286.
• 3. Conscience decaying is the decay of State. p. 290.
• 4. Conscience decaying, grace decays. p. 292.
• 5. Tolleration not to be granted to all sorts of consciences. p. 293.
• 6. Whence the world is so poisoned with corrupt Doctrines, and blasphemous errors. p. 249.
• 7. Whence many have lost former peace and comfort. ibid.
• 8. Whence many come to die Tragically and dispairingly. p. 296.
• 9. Whence men come to commit the sin against the Holy Ghost. p 298.

CHAP. XX.

• The use of Lamentation p. 299.
• The general want of conscience lamented. ibid.
• The general loss of conscience more lamented. p. 303.

CHAP. XXI.

• The use of reproof. p. 309.
• Want of conscience reproved. ibid.
• Want of conscience the greatest want: p. 313.
• Loss of conscience reproved. p. 314.
• Loss of conscience the greatest loss. p. 315.

CHAP. XXII.

• The use of terror to four sorts of men. p. 317.
• 1. Such as are regardless of conscience. ibid
• 2. Such as have an accusing & gnawing conscience. 318.
• 3. Such as have a stupefied and feared conscience. p. 320
• 4. Such as are falling into the consumption of conscience p. 321.

CHAP. XXIII.

• The comfort and happiness of such, whose care is to get and keep a good conscience. p. 323.

CHAP. XXIV.

• The use of examination. p. 327.

CHAP. XXV.

• The use of exhortation. p. 333.
• 1. By way of Dehortation. ibid.
• 1. By way of Adhortation to All Christians. Ministers chiefly. p. 334.
• This exhortation backed with
  • Motives. persuading. p. 335.
  • Means. directing. p. 349.
• Motives to persuade, four. p. 345. &c.
• Means directing, twofold
  • principal.
  • Subservient.
  p. 349.
• Principal means two
  • The blood.
  • The spirit.
  p. 350.
• Subservient means 13. whereof. 6. prescribe what is to be had and done. 7. what is to be avoided. p. 352.
• 1. Means to get and keep good conscience, faith. 353.
• Three-fold faith necessary for a good conscience.
  • Justifying for the heart. p. 354.
  • Orthodox for the judgment. 355
  • particular warranting faith for our particular actions. p. 356.
• 2 ^d . Means To exercise and renew repentance. p. 357.
• Repentance a Gospel duty. ibid
• 3 ^d . means, To attend the Hints and Items given by Christ and his Spirit. p. 360.
• 4. To attend and observe the hints and motions of our own Spirit. p. 361.
• 5. To confer our conscience with Scripture. p. 365.
• 6. The last means to be used, Prayer. p. 366.
• 2. The evils to be avoided are seven. p. 370.
• 1. Beware of the smallest sin allowed. ibid.
• 2. Of one sinful Act deliberately committed. p. 373
• 3. Beware of living under a loose, cold, freezing ministry, or an unsound ministry. p. 375.
• 4. Take heed of an ill companion. p. 381.
• 5. In things doubtful forbear to Act, or choose the safer part. p. 382.
• 6. Shun worldly mindedness. p. 383.
• 7. Beware of erroneousness of conscience. p. 385
• 2. The other part of the exhortation concerneth ministers especially. p. 387.

• Ministers have a double charge given them, concerning conscience.
  • 1. Personal.
  • 2. Doctrinal.

• His personal charge is, that he be a man Exemplary, a man of conscience. ibid
• Here 1. A particular encouragement to younger Timothyes. p. 389.
• 2. An Item to Hymenaeus. p. 390.
• His Doctrinal charge is, that he be a man for Conscience, in all his ministry applying himself to the conscience of his hearers. p. 396.

CHAP. I. What Conscience is?

TO the first; What conscience is. This I shall show in two particulars: 1. Explaining what the word Conscience signifies. 2. What the thing Conscience is.

1. What the word conscience signifies. Notatio nominis praemittenda notationi Rei. 〈 in non-Latin alphabet 〉 ] The word in Greek, and (Conscientia) in Latin, and (Conscience) in English, are all compound words, and signify a knowing together; and imply two things: 1. Some competent measure of knowledge, or there can be no conscience. Hence the word, so translated 1 Cor. 4. 4. 〈 in non-Latin alphabet 〉 . I know nothing by myself. Prov. 8. 12. Wisdom saith, Ego sapientia cum Prudentia cohabito, I Wisdom dwell with Prudence. So Ego Conscientia cum scientia, I Conscience dwell with knowledge.

2. It implies a knowing together, not a common, single, abstracted, Theoretick knowledge, but a double, or multiplied knowledge it must be. Hence the learned say Conscientia est cum alijs scientia,.

In this sense it intends a four-fold knowledge.

Conscire.	1. cum Deo	to know together.	1. with God.
2. cum seipsis	2. with ourselves
3. cum alijs	3. with others.
4. cum rebus ipsis	4. with things themselves.

In all which Idem est conscire, & consentire, The Conscientious man is ever a Consentientious man.

1. Cum Deo scire, Conscience is first to know together, or consent together with God; whence commonly Divines say, Conscientia is cum deo scientia; When we have the same Idea, apprehension, and esteem of things in our mind, that is in God's, when we allow, or disallow, think, speak, do according to the rule of God's word; when we are not swayed by man's judgment, or the wisdom of the world; But what God commendeth is approved, what God commandeth is obeyed, what he promiseth is believed, what he threateneth is avoided, what ever God propoundeth is regarded and received; this is conscience, when we light our Candle at the Lamps of the Sanctuary. Hence we say, Uox conscientiae is vox dei. The voice of a right enlightened Conscience, is the voice of God, so saith Solomon, Pr • v. 20. 27. The spirit of a man is the Candle of the Lord, Lumen ex ipsius lumine, lighted at his Word; then searching the inner parts of the Belly, and the secrets of the heart, and is become a discoverer of the secret thoughts, nothing being hid from the view of these two heart-searchers. What is Conscience other then the hewing and squaring our Tables according to the Tables delivered to us from the hand of God?

So Conscience still hath a remembrance of God before his eyes, and when anything is to be done, saith, Lord, Give me to walk worthy of God to all Pleasing, fruitful in every good work. This is to have our works to be wrought in God. Jo. 3. 21. And as in the sight of God, 2 Cor. 2. ult.

2 Conscire is cum seipso scire aut consentire, Conscience is the knowing of a man with himself. Conscience maketh an identity in the same man throughout. Hence it is that Bernard often calls Conscientia Cordis Scientia, When the head and heart are agreed. Knowledge in the head alone, is barely Science, oft so falsely called. Knowledge in the heart too, is then Conscience rightly so called. In this respect I may say, Let thy right hand know, whatsoever thy left hand doth. Thy heart must lie at thy right hand, yea and lie near thy mouth too: That is to say, to Weigh, Trye, Examine, Observe, Order all that thy mouth speaketh, or hand acteth, or thought intendeth. Caleb spake as it was in his heart, Joshu. 14. 7. And in the next verse, he saith, I fully followed the Lord. Here is nothing but Conscience in both these expressions, His heart followed the Lord, there is cum Deo Scire; And he fully followed his heart. There is cum seipso scire, Psal. 15. 2. The Godly man speaketh his Conscience, he speaketh the truth in his heart. So the Apostle Ro. 9. 1. I speak the truth in Christ, and lie not, (there is cum Deo scientia) My conscience also bearing me witness in the holy Ghost. (There is the other Cordis Scientia) There is conscience when these two meet; happy is the man who condemneth not himself (in his heart) for what he alloweth, & approveth in practice, Hic murus ahaeneus esto Nil conscire sibi— That little quantity of Air, which we breath in at our nostrils, which goes into the man, even to the heart, and which thereafter is breathed out thence again, is more to a man, (it is indeed his life) then all the three regions of Air, which fill up that vast space between Earth and Heaven. However Philosophers conceive there is purer Air, in the highest Region. Certainly that lesser proportion of Knowledge of Divine truths, which we take down, and suck into the heart, and after draw out and deliver thence, is more to a Christians life and Comfort, then all your ref • ned speculations, even of the third and highest Region.

3. Conscire cum alijs, To know together with others, and consent with them. This is Conscience, to put our Souls into their Souls stead as Job speaketh. Then to do to others, as we would they should do to us. Mat. 7. 12. To know the heart of a stranger, Ex. 23. 9. that thou do not oppress him, Cognoscit justus Animam 〈 in non-Latin alphabet 〉 jumenti sui, Prov. 12. 10. The righteous man is merciful to his Beast, Because he considereth the heart and condition of the poor dumb Creature with Sympathy; much more doth he know and consider the case of the poor, of the oppressed in the Gate, of the Orphan, of the widow, when as Job said of himself, Job. 31. 18. they were still with him, either in his presence to relieve and support them, or in his Bowels to commiscrate and condole with them. The conscientious man saith, who is weak, and I am not weak? who offended, and I burn not? How can I wound my Brothers conscience, and sin against him, but I wound my self, and sin against Christ?

O what a worthy speech was that of Hadrian, a heathen Emp. Emperatorem Erga unum quem{que} debere esse talem, qualem si privatus esset sibi vellet esse imperatorem. The Emperor should so carry himself to every private person, as he would desire, were he in that poor man's case, the Emperor should deal with him. This is to approve ourselves to every good man's conscience in the sight of God, 2 Cor. 4. 2. This is cum alijs scire. Be ye as I am, I am as you are, Gal. 4. 12. This is to provide things honest, Not only in our own sight, or in God's sight in seeret, but openly in the sight of all men. Felix conscientia, nec sibi in aliquo conscia, nec proprium veretur judicium, nec alienum de se, Bernard. That is, The sound conscience fears no censure from himself, or from any other man. He doth ever examine himself, and his own actions, and is not afraid that any other man should examine them, and know all his heart, and his manner of Dealings.

〈 in non-Latin alphabet 〉 Jo. 7. 24. By outward appearance, Vulgar opinion, worlds 4 Cum rebus ipsis conscire aut consentire. To judge of things not, esteem or custom, but to judge righteous judgment Conscience is to try all things, holding fast only what is good; to weigh all in the Ballance of the Sanctuary. Such a one was upright Caleb in all respects; he did. 1. cum deo scire, he fully followed the Lord, 2. cum seipso scire he spake as it was in his heart, and so here he did cum rebus ipsis scire, he made his report, as he found things were indeed. But here the un • ust Steward shown his dishonesty, who to get a new master, or friend, cozened his old Master, and altered his Books, brought in a false account, for one sum of 100. he set down fourscore, for another he set down fifty; here was neither honesty nor Conscience.

In all these four considerations, Conscience may be called the godly man's Counterpane, answering and conforming to four other Patterns. 1. God's mind. 2. Our own. 3. Other men's. 4. And to things themselves. And it is the constant and continual practice of that Art lately spoken of, (if there be at least any such invention) viz. Of writing several Copies at once, with one and the same hand. Conscience is resembled in nothing better, then in that vision, Ezek. 1. 5. 10. Where were four living Creatures all alike; each having four several faces; all went everyone the same way, v. 12. They had one uniform motion, and were acted by one and the same spirit; Or to the four wheels, v. 16. That were of one likeness, yet had four distinct faces, each of them; And all four were of one form and appeareance, yet were so involved, that they seemed to be a Wheel in a Wheel; all had one motion, and one spirit, went together, stopped together, rose up together, and staid together; for the living spirit was in these Wheeles. You will observe this most lively and clearly in a good conscience. God's mind is the first Copy and Prototype, my conscience must be the exact counterpane 〈 in non-Latin alphabet 〉 or Antitype of the mind and will of God; Then my words, actions and Dealings with others, must be commensurate unto, and the counterpane of my own conscience; Lastly my actions, Dealings and conscience too must be cut even with things themselves. As the ten Curtaines of the Tabernacle were all of one measure, and did one meet with the other, and were coupled together, Exod. 26. 1, 2. 3. Or as the ten Bases in Solomon's Temple, 1. Kings 7. 37. They had all one casting, one measure, and one size. So is conscience in these his fourfold acts.

The man then whom we seek, is he whose judgment is conform to truth; his conscience conforming to his judgment; then his will stooping to his conscience; his affections, bowing to such a will; his expressions auswering his affections, and his actions suiting with his expressions. This is the man of conscience, whose works are wrought in God.

Hence flow four Corollaries.

Corol. 1. Not to act according to God's mind, and the nature of the things themselves, argues an erroneous conscience.

Corol. 2. Not to act according to a man's own mind, and others mind, argues a very corrupt conscience.

Corol. 3. To conceive and judge according to all four, is the right intellectual conscience, and un-erring conscience.

Corol. 4. To act according to such a fourfold judgment, is the right practical, and unoffensive conscience.

In sum thus it is: The good Christian must be competently scientious, and grounded in principles of knowledge; then the understandingly scientious must be cordially conscientious. The cordially conscientious must be universally con-sentientious; and the thus scientious, con-scientiou and con-sentientious Christian is made up of unanimity, and uniformity.

1. Uniformity in his apprehensions with God, himself, others, and things themselves in their own nature.

2. Uniformity in his actions, when his thoughts, words, actions, dealings, are of the same measure, stamp and fashion with his mind, and his mind with God's mind, &c. This man hath now no more an heart, and an heart, or one heart, and another hand; but one heart, one hand, and one way. Eusebius. Lib. 6. cap. 2 saith of Origen; This was the Testimony given of him; As he taught so he lived As he lived so he taught. So should it be the Christians Motto; As he meant he spake, As he spake he did; and as he spake and did, so he meant and thought. It was the honor of our Savior, that his doing and teaching went together, Act. 1. 1. And that he was alike mighty in words and deeds, Luk. 24. 19.

The good conscience then remember is a multiplied knowledge, and fourfold, it is like a Quadripartite instrument, containing four Copies of the same tenor, and inscription, every of which must exactly answer the other, as their counterpane.

And the man of conscience is like a perfect square quadrangular Building, whose length and breadth, and height, and depth are all alike and uniform. Such it is observed, were the three holiest pieces and places of worship in the Old Testament, viz. The Sanctum Sanctorum in Moses Tabernacle, and in Solomon's, and Ezekiel's Temples; and also in the holy City mentioned in the New Testament, that were all uniform; Their height, and breadth, and length were equal, Revel. 21. 16.

So must it be with the true Christian, the living and spiritual temples, and Cities for God to dwell and walk in. They must be four-square, their length, breadth, height and depth are equal. Their science must be no longer then their conscience, their conscience no larger then their science, their words no higher then their actions, their actions no lower then their words; And this is conscience. And thus much to show what the word (Conscience) doth import and signify.

The second thing I have to do, is to show what the thing (Conscience) is, having opened what the word imports; sundry Definitions are given of it by sundry men, and each may be good. It is saith, Dr. Ames, The judgment of a man, concerning himself, and his own ways, in reference and subordination to the judgment of God. It is the Soul recoiling on it self, say others more briefly. Warde. Dyke.

I shall not trouble myself to debate whether Conscience be an Habit, as many of the School-men affirm. Or whether a faculty or power, as reverend Mr. Perkins, judicious Rutherford, and divers of the Schoolmen determine. Or whether an act only, as acute Dr. Ames contendeth. Nor shall I with any curiosity at all discourse of it. Origen had an odd fancy, (as he had many another) that it was another spirit in the soul. But somewhat is in it, for as I said before, it is as a wheel in a wheel, a wheel full of eyes, a wheel full of motion, a wheel full of spirit of life; And as all the sight is contracted in the apple of the eye, so I may say is conscience as much as con-knowledge, or knowledge contracted and epitomized, and conscience as it were the apple of the souls eye.

I shall describe it thus, Conscience is the souls acting, and reflecting on it self, and on all a man's own actions. This is consciences work, these are his Bounds; what hast thou to do with another man's Conscience, in this sense, or what hath he to do with thine? A man standeth or falleth to his own conscience, That standeth or falleth to his own Master, and only to him. Humility, Patience, Meekness, Compassion, Justice, Righteousness, Chastity, &c. extend to others; my charity may and must relieve others, knowledge may and must inform and benefit others; But consciences work is to make every man his own keeper.

CHAP. II. What a good Conscience is.

NOw I am next to show what a good Conscience is.

For there are two kinds of consciences.

• 1 Evil conscience Heb. 10 22.
• 2 Good, 1 Tim. 1. 19. This of which I speak.

The evil conscience is mainly twofold.	mala turbata.	an ill	Troubled
mala Pacata.	or Quiet.

Or as Dr. Ames more clearly, viti se mala & moleste mala.

So is there a double good conscience.	bona turbata.	good troubled
Bona pacata.	or good quiet.

And to a right good conscience, there must a double goodness concur to the constituting of it. 1. A goodness or sincerity. 2. A goodness of security; It must be hon ste bona, & Pacate bona. Ames. Or more plainly, it must be Purificate bona, & Pacate bona. And here I shall give you a full def • nition of a perfect good conscience, when it hath both these goodnesses in it.

That is the good conscience which is rightly purified; and rightly pacified by the word, and blood and spirit of Christ; regularly performing all his Offices to which it is designed.

First, I call it the Conscience purified: Here is the first and principal part of Consciences goodness, though yet for the present it have not peace: Peace alone without purity makes not the Conscience good at all: as purity alone without peace makes not a perfect well Conscience.

Conscientia aedifieanda sed, prius mundanda, said Bernard well, Conscience is to be edified, but first to be purified. As the wisdom that comes from above, is first pure, then peaceable: So Consciences first goodness stands in purity, then in peace. The first goodness of the eye, is the clearness of sight. It is but an inferior goodness, to say, it is not inflamed, or bloodshotten: nor do we call it good at all, if it want its sight: So neither is Conscience good at all, though it rage not, be not inflamed, or bloodshotten, if it want his purity. All negative goodness is but a poor and heggerly goodness.

Now that conscience may be rightly purified, there are three things which it must be purified from, and three things which it must be purified by.

The things it must be purified from, are

• ignorance,
• error,
• hardness, or natural deadness.

First, it must be purified from ignorance. The conscience void of knowledge, is a conscience void of goodness. Rutherford. The blind man's conscience is ever an ill conscience: his light is darkness, how great then is that darkness? His salt unsavory, what then shall season him? Conscience in the best unregenerate person, is as a light whelmed under a bushel, or thrust under a bed, gives but a dim light, and reacheth not far. In things between man and man it can discern more clearly and like those nightbirds which can with their weak eyes see where better eyes sometimes see not; a Jethro herein may be able to advise a Moses: But in the Things of God he is little skilled, 〈 in non-Latin alphabet 〉 blind, and cannot see afar off. What a night-bird was Doctor Nicodemus, in conceiving of the necessity, nature, and manner of regeneration? Hence it is that the Scripture calls the natural man's wisdom foolishness with God, (as God's wisdom is accounted foolishness with him,) It is enmity to God, it is not subject to the law of God, nor indeed can be. The ignorant man's judgment therefore is no judgment, his peace no sound peace; his hopes, no safe hopes; for his thoughts are not God's thoughts. nor his ways God's ways. Tit. 1. 15, To the unbelieving and unpure is nothing pure, because their very mind and conscience is defiled. Good Conscience must therefore first be purified from ignorance.

Secondly, it must be purified from error. The erroneous conscience is ever a desperate and dangerous conscience. It is the pestilence that walketh in darkness. Erroneous conscience maketh strange work in the world, but worse in the Church. Look what swine are to garden-beds, or a wild Boar to a Vineyard, or wild beasts to Uines, or young Foxes to grapes; that is erroneous conscience to Churches, to Doctrines, to Truths, to Graces, and to Duties. It overturns all. Erroneous Conscience engaged Herod under opinion of piety, to destroy a holy man, to save a wicked oath, and gratify a clamourous woman, Matth. 14. 9. for his oaths sake the king commanded John Baptists head to be given her. Others Jerem. 44. 16. make no scruple to make void God's Commands, because they must make good their own vows. This is the Horse that rusheth headlong into the battle, impatient of all restraints: Puts men often upon dangerous ways, and designs,, yet they say not once, what have I done? Jer. 8. 6. but suppose their ways are right ways, and often they think they do God the greatest service, when they do the Church the greatest disservice. Oh the gross mistakes of erring conscience! It embraceth a blear-eyed Leah, instead of an imagined Rachel: It climbs the Tree of Knowledge, and cuts down the Tree of Life. It taketh and chooseth a Barabbas, but renounceth and condemneth Christ Jesus. It will make a Pharisee set more by an old Tradi • ion, then a divine Precept: and a Pharisees di • ciple look more after the Corban, then his du • y to his aged and indigent Parents. This set Paul blindfold to persecute and blaspheme Christ, only that he might show his zeal to God. This makes others compass both sea • nd land, to make one their Proselyte, who when all is done, is but a double child of hell.

Oh the woeful work erroneous Conscience hath made in all Times, in the past Ages of the Church! And this my story of iniquity worketh hitherto, and is still working more mischief, amidst our sad and dismal distractions. This is one part of the spiritual wickedness in heavenly things, or places, Ephes 6. 12, 13. Against which must be taken the whole armor of God. This like Saul hath slain his thousands, not of Philistines, but Israelites. This like that wood which in a bloody day, devoured more by erring, disordering, and entangling them, then the sword devoured, This destroys more then ignorance, or superstition, or profaneness. This lets go Scripture duties, upon more credit given to Revelations. Upon this mistake, a true Prophet once, contrary to express commands of God, gave up his faith, obedience, and withal his conscience, upon a report of a later revelation, and an Angelical apparition, to the old Prophets bare, but false asseveration, of a newer and clearer light, 1. King. 13. 18. I am also a prophet as thou art, and an angel spake unto me by the word of the Lord, saying, Bring him back with thee to eat bread, and drink water: but he lied unto him. This above all other is the evil conscience intended in this place. It was nothing but erring conscience at first, that caused Hymenaeus and Alexander, to relinquish their former Profession, and having put pure conscience out of doors, they come to make a fearful shipwreck of their faith totally, and o • their souls finally. Enlightened conscience feareth, and departeth from evil, this fool rageth, and is confident, Prov. 14. 16. Englightened conscience hath his eyes open, and seeth the angel in the way; erroneous conscience like the seduced false Prophet, rusheth forward into the midst of danger. Erroneous conscience, is he whose deceived heart turns him aside, who feedeth on ashes, as the Prophet saith, Isaiah 44. 20. hath a lie in his right hand, so that he cannot deliver his soul. This is he whose plague is in his head, Levite. 13. 44. This is the man whom ye may bray in a mortar, with a pestell among wheat, yet will not his folly depart from him, Prov. 27. 22. There is more hope of a fool, then of this man, because he is wiser commonly in his own conceit, then seven men that can render a reason, Prov. 26. 12, 16.

Erroneous conscience is the eye that puts darkness for light, and light for darkness. It is the mouth that puts bitter for sweet, and sweet for bitter. It is the traveler that leaveth the ancient paths, and the good way, to walk in new ways, ways not of God's casting up, and Scriptures chalking out, Jer. 18. 15

A good Conscience must therefore be purified from Error.

Thirdly, It must be purified from natural deadness, or hardness, which is as bad a disease as either ignorance, or error: So that although thou mayest escape the fear of ignorance, by the instructions of Wisdom; and-the snare of error, by the light of the Gospel, yet if thou be taken in the Pit of deadness, and natural hardness, thou art never the nearer, thou hast not yet a good conscience, Heb. 9. 14. The conscience must be purged from dead works, that it may serve the living God. A dead conscience is not for a living God. One may be a knowing hypocrite, or an orthodox nonconvert; but what is he nearer to salvation, while in this deadness? There is a generation pure in their own eyes, yet not cleansed as to conscience, from their own deadness. God I thank thee, I am no Papist (say they) no Anabaptist, Antinomian, Sectary. I am a catholic Christian; I am an old Protestant, but an unsanctified Christian: and the common carnal Protestant is no better then they. He is blind and cannot see afar off, and forgets that he is not yet cleansed from his old sins, 2. Pet. 1. 9. Except you be regenerate, and raised from natural deadness, you cannot see the kingdom of God. Al that are not seducers, as Jesuits, false Teachers; or seduced, as common Papists, Antinomians, Libertines, Anti-scripturists, profane Atheists, and Socinians, are not therefore necessarily saved. There is a plague in the heart, that everyone must see and bewail, and get cured of, or else it is as pernicious to the soul, and sends more certainly to hell, then any plague or leprosy in the head, Levite. 13. 44. We call not that Arm, or Leg good, which is only not bruised, wounded, out of joint, when it is benumbed, or paralytick: It hath no pain indeed, but what use is there of it? So what though conscience be not bruised, raging, and tormenting, and out of joint by error, if it be benumbed, stupefied, or dead? There is no use of such a conscience. Conscience must therefore be purged from deadness.

Secondly, There be three things which Conscience must be Purified by, which are. 1 The word. 2. Blood. 3. Spirit of Christ.

First, The word of Christ is the Great heart Searcher, and Conscience Purifier, Heb. 4. 12. The word of God is quick and Powerful,—and is a discerner of the thoughts and intents of the heart, &c This is the Fan with which Christ doth purge his Floore, Canscience. John 15. 3. Now are you clean through the word which I have spoken to you, saith Christ to his Disciples, and for them he prays, Joh. 17. 17. Sanctify them through thy truth, thy word is that sanctifying truth. This removes those before named discases of conscience. 1. This is that which removes ignorance, Psal. 119. 105. Thy word is a lamp to my feet, and a light to my paths. What can the best eye see without a light of Sun, or candle? What can we know concerning God and his will, without his word? This written word is a more sure discovery of the mind of God then all apparitions, or the most famous particular revelations, 2 Pet. 1. 19. To which we must take heed, and have recourse, as to a light shining in a dark place. This giveth knowledge to the simple, Psal. 119. 130. This is sufficient to remove all ignorance and uncertainty in divine things. 2. This rectifies error; being as a voice behind us, Isaiah 30. 21. Thine ear shall hear a word behind thee, saying, This is the way, walk in it, when ye turn to the right hand, and when ye turn to the left. This ends all controversies, Isaiah 8. 26. To the law, and to the testimony: if they speak not according to this word, it is because there is no light in them. This resolves all doubts. How is it written in the law? how readest thou? Luke 10. 26. 3. This removes deadness of conscience, and hardness. Is not this word an hammer to soften the heart? and is not this the immortal seed by which we are begotten again? Therefore David finding his conscience in a dead frame, prayed; My soul cleaveth to the dust, quicken me according to thy word. Again verse 50. It is my comfort in my affliction, for thy word hath quickened me. So verse 93. I will never forget thy precepts, for with them thou hast quickened me. The word is the first thing by which conscience is purified, and set right. This makes the man of God perfect, and thoroughly furnished to every good work, 2 Tim. 3. 17.

Secondly, By the blood of Christ is the conscience further purified; we must not rest in the word alone, without this blood, which cleanseth both the book of Conscience, and is sprinkled on the book of Scripture, to give virtue to it, Heb. 9. 14. Shall not the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works, to serve the living God? This is it that purgeth the defiled, and guilty conscience from all his diseases, and filthiness. Christ's spittle opened the eyes of two blind men once. His blood openeth the eye of blind conscience ever. This is the blood of sprinkling, which alone purifies the heart from an evil conscience, Heb. 10. 22. So that the soul may now draw nigh to God, with boldness and much assurance. Other blood, and observances might serve to make an Israelite under the Law legally pure, as to the flesh; Only this blood of Christ, typified by the purification water, the hyssop, scarlet, blood of bulls and goats, can make a Christian Evangelically pure before God, and Internally in the court of Conscience. The book, and people, and all things pertaining to the Tabernacle, were consecrated with blood, Heb. 9. 22. And almost all things by the Law were purged with blood: And without shedding of blood there is no remission: To teach us what is more plainly expressed, 1 Joh. 1. 7. The blood of Jesus Christ his Son, cleanseth us from all sin. Wash me, O Lord, with this hyss • p, and I shall be clean: Purge me with this blood, and I shall be whiter then the snow.

Thirdly, Conscience is purged by the Sperit of Christ, together with the word, and blood: without there be a concurrence of all three, the work is not done: not the word alone without the blood and spirit, can effect it; no • the blood, without the word and spirit; nor yet the spirit without both the former. The word is sprinkled on the Conscience to inform, satisfy and purify it: The blood of Christ is sprinkled on the word (as Exod 24. 8. compared with Heb. 9. 20.) which it was not sufficient to have read, but sprinkled with the blood of the Covenant, to give virtue to it. And the blood itself must be applied by the spirit, that the virtue of it may be brought home to the conscience. The blood of Christ without the spirit, is no better then his flesh without the spirit. The flesh profits nothing, It is the Spirit that quickeneth. The principal part of the work of purifying Conscience belongs to the Spirit. It was that eternal Spirit whereby Christ offered his Blood, Heb. 9. 14. which did commend our conscience to God: And this Spirit applying the blood offered doth commend and seal God's Covenant to our Consciences. Thus the spirit heals those three diseases; It properly removes Ignorance, being the Spirit of Illumination, Eph. 1. 17, This rectifyes Error, being the spirit of Truth, Joh 14. 17. This removes Deadness, being the spirit of life, Rom. 8. 2. This is the great Purifyer, this the Refiners fire, this the Fullers soape, Malachi 3. 2. whereby Christ doth refine and purify the sons of Jacob. This the Spirit of Judgment and Spirit of burning, wherewith God hath promised to wash away the filth of the daughter of Zion, Isaiah 4. 4.

CHAP. III. Of the Conscience rightly pacifyed.

II. A Right pacifyed Conscience.] This is the second property, and part of the good Conscience laid down in the Definition. Purity indeed is the more excellent kind of goodness, it being essential to the very being of good Conscience. Peace is but an additional, and a secondary part of that goodness, and conduceth more to the been esse, then to the bare esse of good conscience; It is a spiritual good, but of a temporary nature, not standing, and immovable. Peace is so far good, as that the Conscience is not perfectly well without it; but right Peace it must be, or it is not good at all, which that it may enjoy, There are three things which Conscience must be

• 1. Pacifyed from.
• 2. Pacifyed by.

• 1. The three things Conscience must be pacifyed from are
• 1. The Reign of Sin.
• 2. The rage of Satan.
• 3. The displeasure of God.

1 It must be at peace from the dominion of sin. So long as Adonijah Reigneth, Solomon is in danger; while Sin is in his Power and Throne, Conscience cannot be in safety. Our Peace therefore which we should seek, is not such a Peace as we are born unto, or are possessed of while the strong man is Armed; but is a recovered Peace, regained by deposing the Usurper. Like Israel's Peace after the seditious commotion was quietly settled when Shebahs head was off. No peace to conscience, while a Sheba up in Arms. There is a Peace indeed, when Sin and Satan are strongly armed and keep the house, Luk. 11. 21. This is no good Peace, this is the peace of a sleepy, not an awakened conscience: No war so miserable as such a peace, when the soul is at ease in itself, at peace with Sin, at peace with Satan, at agreement with Hell; but at war and enmity with God. Conscientia pacate optima, may be vitiose pessima. In tali pace amaritudo mea amarissima as Bernard. or Ad pacem advenit Amara mihi Amaritudo, as Junius reads that of Hezekiah in Is. 38. 17. Woe to these that • laugh now, they shall lament; Woe to them that are at ease in Zion, and put far from them the evil day, when they cause violence to draw near. If he add drunkenness to thirst, and walk in the imaginaon of his heart, and bless himself, saying, I have peace, and I shall have peace, God will not spare such a one, but his anger and jealousy shall smoke against that man. It is the case of the godly oftentimes to cry fear, fear, where no fear and danger is; And the wicked usually cry peace, peace, where no safety and peace is. Thus yet do many sleep, and live and die in peace, when Jonah-like there is the greatest storm of Divine Displeasure pursuing them, and the Destroyer is ready to swallow them up. They slumber and sleep, but their judgment all the while lingreth not, and their damnation slumbereth not. For there is no Peace from God to the wicked, Isa. 57. ult.

2 It is pacifyed from the rage of Satan. After conscience hath been delivered from the paws of the ravening Bear, the reign of sin; It must next seek to be delivered from the jaws of the roaring Lyon, the rage of Satan: This latter is usually more terrible, the former more dangerous. When Sin is dethroned, the first and greatest woe is past: When Adonijah flies, Solomon presently succeeds, and is established in the throne. Sin once put to flight, the King of Peace reigns in the throne of Conscience. This is that happy peace and security promised to the Believer Mat. 16. 18. Upon this Rock I will build my Church, and the gates of hell shall not prevail against it. This is the sum of that other promise, Rom. 16. 20. The God of Peace shall bruise Satan under your feet shortly, showing manifestly, our securest peace is when God doth not only restrain, but ruin Satan, not bind, but bruise him, not chain him up, but tread him down. The like Prayer, 1 Thes. 5. 23. The very God of Peace sanctify you wholly.

This peace from Satan's rage, the godly man may for so me time want, who yet hath a good and pure conscience. Such a want may stand with a perfect good conscience, though not with a perfectly well conscience. Conscientia honest bona, may be moleste mala. Ames.

The Philistines often rushed upon Sampson, and gave him many alarums, he still came off with honor, and victory; They come • ut one way, and fly seven ways. The trouble was his, the loss was theirs. Yet thus is many a poor believer often encountered, some for longer time, some for shorter, some even all their life time, are kept in bondage, through fear of death, and him that hath the power of Death, the Devil. They mourn, they fear, they pray, they cry, they are weary with waiting for the salvation of God, When will the redeemer come out of Zion? When will the Angel of the Covenant of peace come with Healing under his wings? Paul had not this Peace sometimes, 2 Cor. 7. 5. we had no rest, but were troubled on every s • de, without were fightings, within were fears; yet at another time could say, 2 Cor. 2. 14. Thanks be to God who always causeth us to Triumph in Christ. And Rom. 8. 31, 33. ad finem. If God be for us, who can be against us? What shall separate us from the love of God? shall Tribulation, or Distress, or Persecution, or Temptation &c. Nay in all these things we are more then Conquerers through him that hath loved us, yea I am persuaded that neither the Temptation, nor the Tempter, nor Angels, nor Principalities, nor Powers, nor Life, nor Death, nor Height, nor Depth, nor any Creature shall be able to separate us from the love of God in Jesus Christ our Lord. In this condition Conscience saith to the Soul Return to thy Rest, O my Soul, for the Lord hath been Beneficiall unto thee. This is that Peace which Christ hath Purchased and Bequeathed to the Believer; Peace I leave with you, my Peace I give to you. b. e. not Peace only with God, and with self, and with men in midst of a Raging, unquiet world, but Peace in Despight of Hell Gates, and Satan's Darts. Of this Peace we may say as Gideon of his Altar, Judge. 6. 34, Jehovah Shalom, the Lord is God of this Peace, or this Peace is the Peace of God.

Thirdly, The third thing Conscience Rightly Pacified is at Peace, and Delivered from, is the Displeasure of God. This is the Highest Step of Solomon's throne, the best part of our Peace, above both the former, when we can say being justified by faith we have Peace with God through Jesus Christ. Rom. 5. 1. This a blessed Peace, when not with man, or self, or sin, or Satan, but with God Reconciled through Christ. This that Peace Christ promised, which the world cannot Give, Nor Devil take away, Jo. 14. 27. The peace of which the Apostle speaketh so magnificently; calling it, Phil, 4. 7. the Peace of God which passeth all understanding, which shall guard, and engarison your hearts and minds through Jesus Christ, This Guards the Soul and Conscience from all the fears and assaults of Law, sin, guilt, death, hell, and Satan. In this condition the Soul lieth down in Peace, and riseth in Peace, and saith to the Godly • ustified Person in Solomon's words, Eccle. 9. 7. Go thy way, eat thy Bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works.

Secondly, There are 3 things which Conscience must be Pacified by, and those the same three by which before it was Purified (what ever tendes to Purity, Tendes to Peace) viz. 1. The word. 2. The blood. 3. The Spirit of Christ.

First, By the word of Christ Conscience is Pacified, and restored to Peace. The word especially the Gospel is therefore called the word of Peace, Tydings of Peace, Gospel of Peace, Word and ministry of Reconciliation.

The Gospel is the Instrumentum Pacis Christianae, God's Proclamation; and our Charter of Peace containing the largest concessions of Grace. It is an Act of Oblivion Passed in Heaven, God not imputing our sins to us, and further giving us an Act of Indemnity against all charges, and impeachments of law sin, Conscience or Satan. This word we must produce for our security. It is by the word of Christ, that the winds and storms are laid in the conscience, and a calm made. Christ utttereth his voice, and the wilderness of Kadesh doth tremble; when he speaks terror, who can give peace? His word is as fire in the Bones. He sendeth his word, the Snow is scattered like wool; Its like morsels, who can stand before his cold? There is a winter, and trembling in the conscience. But he sendeth forth his word again, and melteth them. All the mighty works wrought upon the soul, are by means of the word of Christ. By this word, Act. 10. 36. Christ cometh to the soul, Preaching Peace. He saith, why are ye fearful; oh ye of little faith? why are ye troubled? why do thoughts arise in your heart? By his word he coms into the sad solitary soul, as he did to the Disciples. all doors being shut, and saith, Peace be unto you. Yea ordinarily (that you may wait on the word for tidings of Peace) The Peace which Christ doth create, is the fruit of the lips of his Ministers, Isa. 57. 19. I create the fruit of the lips, Peace, Peace to him that is far off, and to him that is near, saith the Lord, and I will heal him. The Ministers Feet bring Peace, by Preaching the word of Peace, Isa. 52. 7. And the feet of Believers are said to be shod with Peace, to walk in ways of Peace, through the preparation and preaching of the Gospel of Peace. When the minister comes to a place, or people Preaching Peace, if there be a Son, and Heir of Peace there, his Peace shall remain upon that Person, Luk. 10. 6.

2. By the Blood of Christ. This is the Procuring cause of all our Peace, Col. 1. 20. Having made Peace by the blood of his Cross. The Peace of our Conscience is the mere issue of that blessed Personal Treaty made between the Father and the Son in behalf of undone and Ruined man; the blood of Christ being the whole price of it, and all the satisfaction to be made, Rom. 3. 23, 24, 25.

The blood of the Paschal Lamb upon the door post was the peace and security of Israel against the destroyer; and the blood of Christ upon the soul is the consciences security alone, against all remaining guilt and corruption of sin, rage of Satan, and danger of God's displeasure. This blood gives the soul all boldness to enter into the holiest, by a new and living way, and gives us assurance before God.

3. By the Spirit of Christ] This is the Procreating and Producing cause of Peace in us, as the blood of Christ was the Procuring cause of Peace for us. For this reason, Christ and the Holy Ghost are called by one and the same name, because their end and business is the same, to procure Peace to the soul. Christ is an Advocate or Paraclete, 1 Joh. 2. 1. The holy Ghost is an Advocate or Paraclete, Joh 14. 16. The word is the same in the Original: But here is the difference, Christ is our Advocate, the holy Ghost is God's Advocate: Christ is our Advocate with the Father, procuring peace: the holy Ghost is an Advocate or Paraclete from the Father producing peace. Christ is our Advocate to God, prevailing with him for granting peace: The Spirit is God's Advocate to us prevailing with us to entertain peace: This is the Dove with the Olive branch, which goes and returns till the waters are asswaged, dry land appear, and danger be over.

This applies the word and promise which proclaims our peace; this applies the blood of Christ which procures our peace; this hath the last hand, and consummating stroke in our peace making. Therefore this joy and peace of conscience is denominated from the Spirit, joy in the holy Ghost, Rom. 14. 17. The fruit of the Spirit is joy, Peace, Gal. 5. 22.

CHAP. IV. The Offices of Conscience.

III. IN our definition of a good conscience, I said it was that conscience which being purified and pacified, doth regularly perform all his Offices.]

Conscience is absolutely the greatest Officer under Heaven, and is without contradiction the greatest Representative in all the world, it is God's immediate Vice-gerent, hath a delegation from God: Whence we commonly say, vox Conscientiae, vox Dei. The voice of God is in the voice of Conscience. And the Acts of Conscience are the Acts of God; what conscience doth bind or loose on earth in foro suo, God doth ratify in heaven in foro suo, 1 Joh. 3. 20, 21. So that what the Canonists impudently and blasphemously assert of the Pope, we may in a safe and modest sense apply to conscience.

Deus & Papa (say they) unum habent Consistorium; a bold and impious saying. Deus & conscientia unum habent Consistorium. A true saying. God and the Pope have but one Consistory or Judicatory, say they: God and Conscience, say we, Prov. 20. 27. The Spirit of man is the candle of the Lord.

Now conscience is a Licensed and allowed Pluralist, hath four distinct Offices.

• 1. Prophetical, or Ministerial.
• 2. Regal or Magistratual.
• 3. Testimoniall, or witness bearing.
• 4. Judicial, or sentence passing.

1. Consciences first office is Ministerial or Prophetical, that is, to do the Office of a Minister, Watchman or Seer, to give warning from God, from whom it hath his Commission, Ordination, and Station, all Jure Divino: To warn, inform, direct, reprove, admonish, charge; See you refuse not him that speaketh within you. This is your Domestic Chaplain, to whom (as Jotham said to the men of Shechem) you must hearken, that God may hearken unto you. We dislike that a Minister should be dumb in his charge, or a Watchman should sleep on the Sentery; take heed of maintaining a Conscience, or silencing a speaking conscience: In Libera Civitate Linguas liberas esse oportet, Augustus was wont to say. Say thou, among Freemen conscience should have his freedom preserved, at least as to his own charge. Give thy conscience all freedom to inform, propound, yea reprove and smite. This Liberty of Conscience none will question, all will contend for: There is some other Liberty of Conscience the world cries out for; I dare not plead for that: But give conscience leave to be bold with thee; it will give thee boldness another day, that thou shalt assure thy heart before God. We called it Tyrannicall, and Antichristian dealing when the Prelates outed, suspended, and deprived the godly and faithful Ministers for delivering God's mind, and rebuking the sins of their wicked hearers sometimes: Take heed thou tread not in their steps, to interdict, and silence thy own conscience; this is more to be hearkened to in many cases, then any Divine, or Minister whatsoever; this is the mouth of the Lord, the Candle of the Lord, searching and discovering the secrets and inward things of the belly: We say conscience in some cases is above all witnesses, a thousand witnesses; it is a thousand Preachers too: God saith to conscience as he did to Moses once, Exod. 7. 1. See I have made thee a God to Pharaoh, and Aaron thy brother shall be thy prophet: Conscience shall be to me instead of a mouth, saith God, and to thee instead of God, as Moses was to Aaron, Exo. 4. 16.

Consciences second office is Regal, or Magistratuall, a higher office then the former. Conscience hath a commanding, and legislative power to bind even kings in chains, and nobles with fetters of iron. He is thy Perpetuus Dictator, whose dictares are Laws; They were a law to themselves, Rom. 2. 14. This king may neither be deposed, nor resisted, but ever informed, counseled, and treated with, and then ever obeyed as God's vicegerent. Whosoever cast off the imperial commands of conscience, God saith to them as he did to Samuel concerning Israel, 1 Sam. 8. 7. They have not rejected thee, but they have rejected me, that I should not reign over them. God giveth to conscience a large Commission, and saith to it, as to Eliakim in the day of his investiture in his office, I will clothe thee with a new robe, and commit the government into thy hand; The key of the house of David will I lay on thy shoulders; Thou shalt shut, and none shall open; thou shalt open, and none shall shut, Isaiah 22. 21, 22. What conscience peremptorily commands, or forbids, is more to a godly man, then what Kings, or States command. And the religious man resolveth rather to disobey any unjust commands of Kings or States, and fall under any displeasure of men, then to go against the dictates of his own rightly informed conscience. We are not careful, O King, to answer thee in this matter, said they to Nebuchadnezzar, although they heard his express commands, and saw the fiery furnace before them. Julian the Apostate forbad the Christians to sing Psalms; the very women, and virgins did purposely sing the louder, when the Emperor was to go by their doors, that he saw his wrath was by them derided: And those Psalms they picked out that condemned his Idols, as that Psalm, 135 ver. 15. 16, 18.

Conscience rides in the second Charet, and is solo Deo minor, & soli Deo secunda. Without thee (saith God to conscience, as Pharaoh once to Joseph) shall no man lift up his hand or foot: Only in the Throne will I be greater then thou. Conscience hath a kingly, or magistratuall power, but must not exercise an Arbitrary power. It must be itself at his beck who is in the Throne: Of whose subordination to God, and his written Word, and Law, we shall speak afterwards in his proper place.

His third office is Testimoniall, or to bear witness, Rom. 2. 14, 15. The Gentiles who had not the Law in Tables of stone as had the Jews, had the Law written in their hearts, which did show itself in this work of Conscience, Their consciences also bearing witness, &c. This is the witness in a man's self, a greater testimony then that of John. This is the Epistle of Christ written in the heart. Our rejoicing is this, The testimony of our conscience, 2 Cor. 1. 12. A testimony and certificate which God's Spirit doth attest to, and consent with, Rom. 9. 1. My conscience bearing me witness in the holy Ghost. In the mouth of these two great witnesses the state of a Christian is established. For the Spirit itself witnesseth with our spirit, that we are the sons of God, Rom. 8. 16. This testimony of conscience is above a thousand witnesses, be it for thee, or against thee, 1 Job. 3. 19, 20, 21.

Take heed wheresoever thou art, what thou dost; Conscience will out with all the secret passages it hath observed. It is like Joseph among his brethren, who carried home their ill report to their father, and made them much anger. Thou never sinnest without a spy, or an observer, and informer. Do therefore as was said of Mr. Latimer, who being examined in private, spake more freely, till he overheard one behind the Hangings (whom he saw not present) to take in writing what he said; then he spake more warily. Take heed what thou dost remotis arbitris. Curse not the King, no not in thy thought (conscience. the margin reads it, scientia Arias Mont. conscientia, Junius) Nor the rich in thy bed-chamber, for a bird of the air shall carry the voice, and tha • which hath wings shall tell the matter, Eccles. 10▪ 20. Thine own conscience may be that bird Elisha did relate what was in agitation at the King of Syrias Council-table, yea what passed in his Bed-chamber. Such an observing witness hath everyone continually with him, do he good, or evil.

Conscience is a witness, and is like one of those two famous witnesses spoken of, Revel. 11. 3. who prophesied in sackcloth, despised, and opposed by the men of the world, as the great heart troubler, and worlds tormenter; they rejoiced, made merry, and sent gifts when they were slain; these brought all plagues from heaven among men, and could shut up Heaven itself, fire came out of their mouth; yet kill this if thou darest, and keep it down if thou canst, it will rise again after a few days, stand upon his feet; the sight thereof will terrify and dismay thee, but thou shalt know it will go up to Heaven, there to accuse and condemn thee.

4. The fourth Office of conscience is Judicial and Judge-like] It doth pass sentence on thee, and read thy doom: Hence men are said to be convicted of their own Consciences, Joh. 8. 9. Some are said to be self condemned, Tit. 3. 11. Happy is he that condemneth not himself, Rom. 14. 22. If our heart, that is, our conscience, condemn us, God is greater then our hearts, to condemn us further; But if our heart condemn us not, then have we confidence towards God, 1 Joh. 3. 20, 21. Consciences sentence is the fore-runner of the last judgment. Praejudicium Divini judicii, as Joseph interpreted the two prisoners dreams, Pharaoh made it good.

Gen. 41. 13. It came to pass, saith the Butler to Pharaoh, as he interpreted to us so it was; me he restored to mine office, him he hanged: Joseph is then said to hang the one, and restore the other, because he foretold it so, and it fell out accordingly; so conscience is said to absolve and condemn, because according to the sentence of this lower Court and Judicatory of conscience, usually is the last sentence of that highest Court in Heaven. If my conscience clear me, let my adversary write a Book, and Libell against me, I shall wear it as a Crown: my witness is at hand, and he is near that justifieth me: But if my conscience Libell against me, who shall Apologize for me? If a man sin against another, the Judge shall judge them, but if a man be condemned by himself, who shall be his Days-man? I may fly man's judgment seat, or stop the Judges mouth: but I cannot escape the Bar, nor stop the mouth of my own conscience.

I might add to these four named Offices of conscience a fifth, his Registerial Office; for conscience is the great Register, and Recorder of the world: It is to every man his private Notary, or Secretary, keeping notes, or records of all his Acts, and Deeds. Hence it hath his name Synteresis given it. Conscience hath the Pen of a ready writer, and takes in short hand and in an illegible character from thy mouth as fast as thou speakest, yea from thy heart what thou contrivest; consciences writing, at present is not legible; as that which is written with the juice of a Lemmon is not to be read by Day-light, but against the fire by night you may read it; so consciences writing will be read by fire light of distress, or in that day when Heaven and earth are on fire, then shall this book be opened, and the Cypher be discovered. Conscience is the poorest man's Historiographer, who hath no Chronicler to write his Story. Every man's Acts both first and last are written in the Apocryphal Book of conscience: The sin of Judah is written with the pen of iron, and with the point of a Diamond; it is graven upon the Table of their heart, Jer. 17. 1. It is not the lot of every mean man to have his Acts and memory perpetuated; it is the honor of Kings, and sometimes of some other more eminent persons; of David it is said, 1 Chro. 29. 29. Now the rest of the Acts of David the King first and last, behold they are written in the Book of Samuel the Seer, and in the book of Nathan the Prophet, and in the Book of Gad the Seer. But of every man of whatsoever quality, it may be said, the rest of his Acts though they be not mentioned in the book of the Chronicles of the Kings, yet first and last they are all written in the book of the Chronicles of conscience by Syneidesis the Seer, and Synteresis the Recorder. Now to draw to a conclusion, conscience I said was then a good conscience when it doth discharge all his forenamed Offices. A Magistrate, a Minister, a Judge, a Witness, is then good, when each of them is good in his proper place and function; and indeed that everyone is in truth, which he is in discharge of his particular Calling: Then is conscience good when it doth officiate well, and doth the part of a Minister, of a Magistrate, of a Witness, and of a Judge.

In these four tespects, I may say of conscience, Ipsa indicat, ipsa imperat, ipsa observat, ipsa judicat, as Bernard excellently, Ipsa testis, ipsa judex, ipsa tortor, ipsa carcer. Ipsa accusat, ipsa judicat, ipsa punit, ipsa damnat.

A good conscience is a good Minister, a good Magistrate, a good Witness, a good Judge, the best of friends; but an ill conscience is an observer of thee, will be an informer against thee, and both thine adversary, and accuser, and witness, and Judge and Jailor, and Executioner, and Tormentor too, the worst of enemies.

Hence flow five Corollaries, or conclusions.

Corollary 1. Conscience is to perform his two first Offices, viz. of a Minister to inform and direct, and of a King to command and prescribe before a work is to be done, or when in fieri. Conscience should call in Understanding and Faith to advise with; and herein imitate God, who Gen. 1. 26. intending to Create Man, propounds his Action, propounds his End, and propounds his Model: Let us make man in our Image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth &c. So should we say, Let me upon deliberation do such an Act after such a manner, to such an end. This is to Act according to conscience, and consequently according to God.

Corollary 2. When a work or action is already done, In facto esse, conscience is to discharge his two last Offices of a witness, and of a Judge, to accuse or excuse, to approve or reprove, and so to pass sentence. Thus did God after every days work finished, he reviewed his work, and saw with much content and fullness of approbation, it was good; And at last, Gen. 1. 31. God saw everything that he had made, and behold it was very good: So should we review all our actions before we pass from them to new businesses. Let thine eyes look right on, and let thine eye-lids look strait before thee; Ponder the path of thy feet, and let all thy ways be established, Prov. 4. 25, 26. There you have these two rules, in the well learning and practicing, whereof lies the chiefest business of Practical conscience.

Coroll. 3. When a man goes willfully against the two first Acts, or Offices of Conscience; viz. Ministerall & Regal; he commits the highest sin, and draws on the greatest guilt. Maxima violatio Conscientiae maximum peccatum. Ames. What made the sin of the lapsed Angels unpardonable? but because they went against a full and clear light of a fully informed conscience, and divinely irradiated understanding: Their sin had many ingredients of that sin against the holy Ghost in it, being committed against clear light, much received grace, with full consent of will, having much of malice in it; therefore no wonder it became unpardonable. And whence is it that the sin against the holy Ghost, is that sin unto death, hath no more sacrifice for it, but becomes eternally unpardonable, but because it is ever perpetrated and committed in despite of conscience, against his most clear and strongest convictions, and against the most peremptory checks, and dissenting restraints of the awakened and enlightened conscience? Nothing heightens sin so fast; conscience may say, If I had not come unto you, you had no sin: If I had not done my Office faithfully, you had some cloak for your sin, which now you have not. This makes sins of knowing men, greater then of ignorant: England's sin greater then the Jndies, Judas's perfidiousness worse then Saul's persecutions. The one did it ignorantly, and therefore obtained mercy. The other had no cloak for his sin; Christ gave him warning by the sop, all took notice; he replied upon consciences enforcing, Is it I? And he therefore died a son of perdition, because he lived and persisted a son of conviction: This is the servant who shall be beaten with many stripes, Luk. 12. 47. To him that knoweth to do good, and doth it not, to him it is sin, Jam. 4. 17.

Corollary 4. When a man lies under the lash of conscience, in respect of his two last offices, viz. testimonial, and judicial, he lies under the greatest misery. Maximus angor conscientiae maxima poena. Then the worm never dying devours him; the fire ever burning (the fire not blown) takes hold of him; Cain's mark is upon him; His punishment is greater then he can bear. This is the first woe, and the hell on earth: for Revel. 1. 18. there is a hell before death, and Revel. 20. 14. an hell before the lake of fire.

How fearful was Herod's case, to be given up to worms to eat him alive? Infinitely more dreadful to be given up to this worm of conscience to be eaten up both alive, and dead. How doleful a sight is it to see a wolf, or a Cancer, on the woman's tender breast, ever gnawing, and stinging, never cured! But a worse wolf is the gnawing, and accusing conscience. No fits of convulsion so tearing, and pulling, and racking, as convulsion fits of conscience; no ulcer in the bladder, or bowels so painful as the exulcerated conscience.

See this in Judas, now brought to a sight of his sin, and sense of his misery, he is like the raging sea that cannot rest; Out he cries, I have sinned, take your money, it hath damned me; from person to person, from place to place he goes, but his hell he carries with him; from the terror and sting of conscience he cannot run; To death he saith, Fall on me; to hell, bury me, so I may be hid from sight of conscience; he strangles himself, because he could not strangle conscience; into hell he leaps, not longer able to abide himself; and indeed, if there were any place in hell, where this Apollyon of destroying conscience came not, into it would all the damned get to case themselves. Hell were not hell, if raging conscience ruled not there; if this worm could ever die, that fire might then be quenched. Judas hung himself, to ease himself: but then was death and hell cast into the lake of fire, Revel. 20. 14. He at first brake the neck of conscience, that at last brake his neck; he had strangled good conscience, an ill conscience strangled him; and being dead, all his bowels fell out of his body, because all his conscience fell out of his bowels while he was alive.

To conclude this Corollary: The wrack of good conscience is the saddest shipwreck for poena damni, it is the greatest loss; And the rack of an ill conscience is the sharpest rack for poena sensus, it is the greatest pain. Not all from without doth so defile a man, as that from within; nor all from without doth so torment a man, as that from within. All the winds blustering abroad about our ears, pain us not; but a little wind enclosed in the bowels, how much doth it torment, and put the body into the extremist pains? All troubles from without are easily undergone, if conscience be sound: But the wounded spirit who can bear? He shall flee from the iron weapon, and the Bow of steel shall stricke him through; It is drawn, & cometh forth of his body; The glistering sword cometh out of his Gall; Terrors are upon him. All darkness is hid in his secret places. (h. e. he hath an Epitome of all the woes and miseries of Hell in his soul) a fire not blown shall consume him, as Zophar excellently Allegorizeth; Job. 20. 24. 25. 26.

Coroll. 5. When conscience hath done all these four Offices faithfully, and then giveth Peace, This is the right peace of conscience. This is the Son of Peace, upon which the peace of God, and the peace of the Minister ever comes.

Thus have you seen what a good conscience is. h. e. when it is purified, and when it is pacified; purified from Ignorance, Error, deadness; pacified from the reign of sin, the rage of Satan, and displeasure of God; both purified▪ and pacified by the word; blood, and spirit of Christ; And after all doing his four-fold Office in due time and place, of a Minister, of a King, of a Witness, and of a Judge. And thus much of good conscience in general.

CHAP. V. Of several good Consciences in particular, and first of the Conscience in which Faith is.

HAving hitherto treated of the good conscience in general, we shall now descend to speak of some Particulars, and give you in the several sorts, and best kinds of good consciences, that are to be found in all the Sciptures commended to us, that when you see such an one, you may know a good conscience again, and say there goes a good conscience. Ten particulars I shall recommend to you, and after speak somewhat to each of them. Their names are, 1. The conscience of Faith. 2. Of Purity. 3. Of Sincerity. 4. The Unoffensive conscience. 5. The well-sighted conscience. 6. The well-spoken conscience. 7. The Honest-handed conscience. 8. The Tender conscience. 9. The Passive or Hardy conscience. 10. The conscience of Charity.

The first and most excellent conscience, is that in the Text, the good conscience of faith. This only makes a good conscience; Nor can all the other nine make it such without this. It is impossible that anything, or person should be good, and please God without faith Heb. 11. 6. Precious faith makes the conscience of great price. It is therefore very observable, that in three places of this Epistle, The Apostle joins faith and the good conscience together, viz. cap. 1. v. 5. & v. 19. & cap. 3. 9. Indeed they cannot be parted. The life of faith is ever bound up in the life and bundle of good conscience. There is no good faith, where not good conscience; nor yet good conscience, where true faith wanting; where you see the one, look and you shall find the other. These two are like the Churches two breasts Cant. 7. 3. compared to two young Roes that are twins, that are bred and fed, and grow, and thrive, and decay, and live, and die together. The best Gold, and this Bdellyum of a good conscience is nowhere to be found, but in the Havilah of Faith. Faith it is which purifyes the heart, Act. 15. 9. and mends the conscience; The Tree of Life only grows in Paradise; good conscience only in Faiths Garden. Faith is the grace and sheaf, To which all other graces and sheafs must bow, and do their obeisance: This casts her crown at the feet of Christ, therefore they all set their crowns on the head of this. Faith mends, and commends everything; Faith gives being, denomination, and acceptation to every Gospel Graee, and comfort, and duty. No love without Faith, Gal. 5. 6. Phil. v. 5. No obedience but obedience of Faith; Rom. 1. 5. & 16. 26. No Repentance without Faith, Mar. 1. 15. so faith and patience. Heb. 6. 12. Faith and hope, 1 Pe. 1. 21. No joy but joy of Faith, Phil. 1. 25. No works but works of Faith, 1 Thes. 1. 3. No duties without faith. The prayer of Faith, I am. 5. 15. Hearing of Faith, Gal. 3. 2. No life but the life of Faith, Gal. 2, 20. This is the salt that seasons every sacrifice. So look first for Faith when thou imaginest thou hast a good conscience. Let us draw near, saith the Apostle, Heb. 10. 22. with a true heart, in full assurance of Faith, having our hearts sprinkled from an ill conscience, &c. No true heart, no assurance, nay no Faith where no good conscience yet. Nor good conscience to be looked for, where Faith is not first to be found. Among the Heathen Sages and Philosophers you may read good Sentences, hear good expressions, find some good Actions, but no good consciences, because without Christ, and without Faith: Among a thousand Civilized, moral persons not one good conscience, because no Faith. For it is the Apostles Rule, Tit. 1. 15. To the unbelieving and impure is nothing pure, but even their mind and conscience is defiled. None were found among the ordinary sons of men, men of better tempers, sweeter natures, lovely and praise-worthy Deportments, for Personal and Heroic virtues; for sundry memorable sayings, and generous actions, then were Titus, Trajan; Hadrian; Antoninus Pius, Antoninus Verus his Brother; yea Ualerian, and that so much detested Julian; yet nothing of good conscience in any of them, all strangers to the knowledge and Theory of it. All Enemies to the Practice and Power of it. All Persecutors of the truth in their several times and reigns.

Hold faith and a good conscience, saith the Text: Hold the mystery of faIth in a pure conscience, 1 Tim. 3. 9. Good conscience is the Ring, faith the Gemme and Jewell, enriching and adorning this Ring; Good conscience is the Cabinet, faith the Pearl locked up in it. Good conscience the Ship, faith the Merchandize; that the Field, this the Treasure hid in it; faith the Apples of Gold, this the Pictures or Tables of Silver, in which it is set; Faith is the Christians eye, good conscience is the Christians eye-lid; with the eye-lid men cannot see at all; no sight at all in conscience where faith is not; nor can the best eye see long without the eye-lid to cover, and defend, and guard it from dust, and other injuries; faith, without conscience keeping it, will soon decay. Faith is the wise virgins Lamp, good conscience is the Oil that feeds it; or make faith the Oil, good conscience is the Uessell that contains it; what can the Lamp do without Oil, or Oil without a Vessel? So what's Faith without good conscience, or this without that?

But to conclude this correlation and agreement between faith and conscience, or the relation and preeminence of faith to conscience, with that of the Apostle, 1 Cor. 11. 8, 9. 11, 12. speaking of the relation between man and wife, made to be meet helpers each for other: So is faith to conscience, so is conscience to be to faith; it is not good nor safe for either to be alone. The man is the glory of God, the woman is the glory of the man, saith he, ver. 7. So say I, faith setteth the Crown on Christ's head, is his glory; good conscience sets the crown on faiths head, is faiths glory. For though there be two great preeminences which faith hath above Conscience, the same that the man hath above the woman: 1. That the man is not of the woman, but the woman of the man,] hoc est, taken out of man; so faith is not out of conscience, but conscience out of faith. 2. Neither was the man created for the woman, but the woman for the man] Nor was faith created for consciences use, but conscience for faiths. Yet he concludes, v. 11. Nevertheless neither is the man without the woman, nor the woman without the man in the Lord] So neither is faith without good conscience, nor can good conscience be without faith in the Lord: For the Relation is Reciprocall, and the dependence and benefit mutual, ver. 12. For as the woman is of the man, so is the man also by the woman; but all things originarily and primarily of God] So also here it is, as good conscience is of faith, so faith is by good conscience; but both of God for mutual comfort, and delight. And from this couple the Church is propagated and increased to this day. These two as Leah and Rachel, build up the house of Israel; faith bearing children to the Church on good consciences knees, and good conscience bringing up those children, which faith hath borne at her breasts; as Ruth brought forth children for the comfort of Naomi, and Naomi brought up those children for the ease of Ruth. Hold Faith, and you are sure of a good Conscience.

CHAP. VI. Of a pure Conscience.

THe second good conscience is the Pure Conscience] The fine Linnen, clean and white, Rev. 19. 8. is the righteousness of Saints, and the Lambes wifes ornament. The pure, clean, and undesiled conscience, is the inherent and internal righteousness of the Saints, and the Ornament of the Christian. Of this good conscience the Apostle speaketh often to Timothy, 1 Tim. 1. 5. The pure heart, and good conscience, and faith unfeigned, put together; and 3. 9. Holding the mystery of faith in a pure conscience, 2 Tim. 1. 3. I serve God from my forefathers with a pure conscience. The former goodness of conscience by means of faith, makes the conscience good before God, the justified conscience. This of purity makes it good before men, the sanctified and renewed conscience; that was by the blood of Christ; this is by the Spirit and Grace of Christ. Of this we have spoken somewhat already, chap. 2. therefore shall need to say the less here; Blessed are these pure in heart, they shall see God, Mat. 5. 8. And 1 John 3. 3. He that hath this hope of seeing God as he is, must purify himself as God is pure. God is a God of pure eyes, and cannot. Good conscience is of pure eyes, and must not behold iniquity. Great are the comforts, benefits, and privileges of this pure conscience; and high are the promises made to it. With whom will God show himself pure, but to and with the pure? And to the froward he will show himself as froward. To them that walk contrary to him, he will walk contrary to them; Who is he that shall ascend the hill of the Lord? Or who shall stand in his holy place? He that hath the clean hands, and the pure heart, who hath not lift up his soul unto vanity—This is the man who shall receive the Blessing of the Lord, and righteousness from the God of his salvation. In the pure water thy face may be seen, which cannot in muddy water. In a pure conscience God's face is to be seen, nowhere else in earth; and by none in heaven, but by the pure in heart. This is the Mountain of transfiguration, where alone the Kingdom of God is seen coming with power. This is the only Isle Patmos, where are the Revelations and Visions of the Son of man: Here is God's Book with seven Seals unsealed. This is the Sanctum Sanctorum (beyond that in Solomon's Temple, all overlaid with pure Gold) in which God doth dwell, sit upon a Mercy-Seat, and make known his mind; giving answers whensoever consulted with, and inquired after herein.

The pure conscience is the Heart after God's heart, who is all for pureness, he loveth Righteousness, and hateth all uncleanness. No Sacrifice in which was any Blemish or Spot was to be offered; no Sacrifice with Leaven; no Priests son might come near to Officiate, in whom was any blemish; no High Priest presume to sacrifice in any legal uncleanness on him. But his standing Rule is, I will be sanctified in them that draw near to me. None were to come in to the Persian King, but such as were first purified, and had passed through twelve whole months in a course of purification, Esth. 2. 12. What manner of persons ought they to be then, that shall come before God, either to wait on the Ministry, or to partake of Ordinances? And what measure of Purification should we come addressed withal? Now this Purification is that of Conscience especially, Heb. 9. 14. and 10, 22. Therefore wash thy heart, O Jerusalem, that thou mayest be saved; Let not vain thoughts lodge in thee, Purge the inside of the cup, and platter, O Pharisee, that thy outside may be clean also.

But in these days there is much of Liberty, little of Purity of Conscience. Shall we call them pure with the bag of deceitful weights? and with the wicked Ballances? as the Prophet Micah saith, Micah 6 10, 11. Are there yet the Treasures of wickedness in the house of the wicked, and the scant measure which is abominable, and shall these be counted pure?

There is a Generation indeed pure in their own eyes, who are yet not washed from their filthiness: There is such a Generation, O how lofty are their eyes! and their eye-lids lifted up, Prov. 30. 12, 13. speaking too lively of such a generation as ours is. Shall we say such have anything of conscience or grace in them, who can live loosely, speak scurrilously, and scoff at purity, holiness, strictness, and all piety? Where shall the wicked and ungodly appear, if only the pure in heart are blessed?

Take heed then of all impurity, and defilement by any allowed sin; whatsoever weakeneth Purity, wasteth Peace; Conscience is the Temple of God; whosoever defileth this Temple, destroys it ( 〈 in non-Latin alphabet 〉 the word is) and him will God destroy. The cra •• • r flaw in the Bell, not so much lesseneth the soundness, as marreth the sound of the Bell.

How few good Consciences are there then in these impure and licentious days to be found, when purity and strictness is exploded as a badge of a carnal, legal, abject, and low spirit? and boldness, looseness, frollicknesse, accounted Gospel-like walking, and the only proof of our Redemption, and the best Plerophory! But know, the grace of God teacheth us another Lesson, It teacheth us to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world. The righteous God loveth righteousness, Psal. 11. 7. And with the pure God the Holy One of Israel, nothing is approved but purity: This is his Image, this his Superscription: Nothing but this is God's, and to be rendered to God. The Kings Coyne hath his Image within, as well as his Superscription without the Ring; the Christian must have his Image within, or it is in vain to subscribe ourselves, and to be surnamed by the name of Israel. The right faith of the Gospel is purifying faith, Acts 15. 9. Gospel hope is purifying hope, 1 Joh. 3. 3, True love pure love, 1 Pet. 1. 23. Our Religion must be pure, Jam. 1. 27. Hearts pure, Jam. 4. 8. Minds pure, 2 Pet. 3. 1. Ways pure, Psal. 119. 1. Hands pure, Psal. 24. 4. Prayer pure, Job 16. 7. Incense pure, Malac. 1. 11. Indeed all must be pure.

King Solo ••• had not a Vessel in either of his houses, that at Jerusalem, or that of the Forest of Lebanon, but was all of pure Gold, he would be served in no other, 1 Kin. 10. 21. God will have no other Vessel in either of his Houses, that of Jerusalem, the Church Triumphant, or this Country-house (as I may call it) in the Forest of Lebanon, the Church Militant, but what is of pure Gold, of beaten, tried, and refined Gold: Silver was nothing esteemed in the days of Solomon: Civility and external Morality is too mean for God, too base to enter Heaven.

The Kings Coyne, I said before, hath his Image on it; it hath first his Image on the one side, and then the Kings Arms, or the Kingdoms Arms on the other. Such is the right Christian, he hath this Image and Effigies of God, Purity and Righteousness stamped on the one side of his conscience, and the Kings Arms, or the Kingdom of Heavens Arms on the other, Peace, and Joy in the Holy Ghost. The Kingdom of God, saith the Apostle, (or if I may so call them, the Effigies and Arms of the Kingdom) is Righteousness and Peace, Joy in the Holy Ghost, Rom. 14. 17.

It is observed that the floor of Solomon's Temple was overlaid with Gold, both within and without, that is to say, both the Sanctum Sanctorum, and the Atrium sacerdotum; the Court of the Priests, as it is called, 2 Chron. 4. 9. Although the Great Court called the Atrium Populi were not so: So it is the mind and will of God, that not only those holy glorified Saints that are within the Vayle of the Sanctum Sanctorum, and the Church Triumphant; but all those within his true Church, distinguished from the world, should have the same purity and holiness, although not the same measure. Purity is the floor and paving of both Militant and Triumphant Church.

CHAP. VII. Of the sincere Conscience

NExt to pure conscience comes the sincere, being much alike, often taken promiscuously one for the other; but though they may never be divided and parted, may thus be distinguished: Pure is opposed to what is filthy, defiled, unclean, profane, impure; Sincere is opposed to false, deceitful, counterfeit, hypocritical, imaginary. Every sincere man is really pure, and endeavors so to be found; but every pure-seeming person is not sincere, nor doth intend so to be. Sincerity is the glory of purity, and of conscience, and of every person, grace, or action. It must be sincere faith if any, 1 Tim. 1. 5. 〈 in non-Latin alphabet 〉 faith unfeigned. Sincere love if any. 1. to Christ, Eph. 6. 24. Grace to all them that love the Lord Jesus in sincerity, 〈 in non-Latin alphabet 〉 . 2. If to men, Rom. 12. 9. Let love be without dissimulation, 〈 in non-Latin alphabet 〉 . Good Hezekiah whatever he did, he did in his integrity, and with all his heart, and so he prospered, 2 Chron. 31. 21.

The sincere is ever a good conscience; no sooner sincere, but presently good; no longer good, then can be called sincere. Sincerity is the soundness, health, and right constitution of conscience. Sincerity here is all our perfection; Noah, Job, and others were called perfect in their generations, only because upright and sincere: Sincerity is Earths highest perfection; we cannot go higher: Innocency was Paradises, purity is Heavens. Of this conscience Paul speaks, 2 Cor. 1. 12. Our rejoicing is this, the Testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, &c. In which words four things are very remarkable: 1. What is the best temper and complexion of conscience. 2. What the clearest marks and best proofs to evidence it. 3. What is the worst disease, and most destructive enemy to it. 4. What is the fruit and benefit of it.

1. The temper of the best conscience is the godly sincerity, or as the words are, The sincerity of God] in all our conversings with men.

2. The clearest marks of this sincerity are naked and downright simplicity, simplicity of God] as it is called; and the grace of God]

3. The most common, but dangerous enemy to conscience, which is ever the bane and death of sincerity, is fleshly wisdom [in sincerity, not in fleshly wisdom] the more of that, the less of this: Not in fleshly wisdom, but by the grace of God; nothing so opposite to God's grace, as human and carnal wisdom, if the one increaseth, the other ever decreaseth.

4. But the fourth thing is the benefit of such a constitution, and freedom from this distemper, which is above all expression. It maintains the soul in a plight of rejoicing, and in a state of glory, as it were amidst many pressures, when the outward man was overburdened, sentenced to death, and despairing of life, and of all outward relief, verse. 8. We were pressed out of measure, above strength, insomuch that we despaired even of life; but we had the sentence of death in ourselves &c. yet there as in another place, 2 Cor. 6. 10. he saith, As sorrowing, yet always rejoicing; As dying, yet behold we live. Blessed be a good God, and well fare a good conscience for it: It makes such an alteration, that like the night stars, when all day light is off the Heaven, then do these appear; so the good of this conscience is most seen in such a sad plight; when I am most full of sorrow, then most full of joy; when nearest to death, then have I most of life; when having nothing, I possess all things. Oh the Cordials sincere conscience feeds the afflicted soul with!

The Greek word [ 〈 in non-Latin alphabet 〉 ] translated Sincerity, 1 Cor. 5. 8. and 2 Cor. 1. 12. is a very elegant and most significant word, signifying that trial that is made of things by the Sunlight; as the Eagle is said by Aristotle and Pliny, to bring her young unto the full sight of the Sun, to try whether they be generous and legitimate, or spurious; those that can with open eye endure the light thereof, she owneth; those which wink she rejecteth. Or as a Chapman openeth Wares, to see what deceit or flaw is in them, B. Andrew's.

The Latin word [Sincerus] signifies that which is without all mixture, as Mel sine Cera, honey without any wax or dross, bread without leaven, wool undyed; sincere milk ( 〈 in non-Latin alphabet 〉 1 Pet. 2. 2.) which hath no mixture, nothing but milk; like that precious Spikenard in the Alabaster Box 〈 in non-Latin alphabet 〉 , pure, and natural Nard. Jerome. Theophilus, Euthemius, à 〈 in non-Latin alphabet 〉 deducunt, ut quae sit fidelis, germana, Pura, minimeque vitiata.

Which sincerity of conscience, if you desire to know it, try it by these notes.

1. It makes a man abhor all guile and fraud, and renounce the hidden things of dishonesty, and cast off the cloak of craftiness, makes a man like Jacob in his time, a plain downright, or upright man; or like Nathaniel, a right-bred Israelite indeed, in whom was no guile; such was Paul and his fellow Apostles, 2 Corinthians 2. 17. We are not as many, that corrupt and compound the Word of God according to our hearers fancy, or our own advantage, but as of sincerity, but as of God, and in the sight of God, speak we in Christ. So 2 Cor. 4. 2. We walk not in craftiness, or handle the word of God deceitfully. Where is sincerity, there is an Identity ever and a sameness between heart, tongue, and hand, between outside and inside; what he seems, he is, what he promiseth he performeth, as was said before of Origen,

Micaiah shown his sincerity, when he resolved not to concur in the Agreement of the Prophets, to please their Sovereign Lord the King: But what the Lord saith unto me, as the Lord liveth, that will I speak, 1 King. 22. 14. And Caleb his sincerity, when he resolved not to betray his trust, and promote the Agreement of the People, as did his corrupt fellow Representatives, who voted according to the fickcle minds of their Sovereign Lord the People. But as for me, saith he, I spake as it was in my heart, Josh. 14. 7. And I fully followed the Lord, verse. 8. Sincerity abhors equally both fear and flattery, and declines alike unnecessary opposition and unwarrantable compliance.

The sincere man's heart, yea and path too, is like the street of the new Jerusalem, Rev. 21. 21. The street of the City was pure gold, as it were transparent glass. Purity is the glory of Gold: Perspicuity and Transparentnesse of Glass; both are the glory of the sincere man, who is both Glass and Gold: Transparent Glass; you may see through him, he is all one without and within; and Pure Gold, that the more you see into him, the more you see his worth.

2. Sincerity being all to the light, as was [Note. 2] said before in the opening of the word, Joh. 3. 20. He that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God, they are cast in a right mold, and are of the right make: Therefore as of sincerity, and as of God, and as in the sight of God, are put together, 2 Cor. 2. 17. He that is such, owns nothing but what will endure the Sun: To God he saith often, Examine me, O Lord, and prove me, try my reins, and my heart, Psal. 26. 2. Search me, O God, and know my heart; try me, and know my thoughts, and see if there be any wicked way in me, Psal. 139. 23, 24. Thus dare not an unsound heart say. So Peter, Lord, thou knowest all things, thou knowest that I love thee, Joh. 21. 16, 17. To the most searching Ministry he saith, Teach me, and I will hold my tongue, and cause me to understand wherein I have erred, Job 6. 24. To every discerning man's conscience, he offers to approve himself in the sight of God, 2 Cor. 4. 2. Let the righteous smite me, it shall be a kindness; and let him reprove me, I shall not take it ill. Yea, he is the man who can be tried by God and his Country; Ye are witnesses, and God also, how holily, and justly, and unblameably we have had our conversation in the world, said the Apostle, 1 Thess 2. 10. Yea he saith to his most observing adversary, Let him write a Book against me; I shall be able to answer all charges, and wipe off all aspersions, said Job in the assurance of a sincere conscience, Job 31. 35.

Wary Jacob would make sure work beforehand, if ever he should have his dealings called in question, that he should never be touched in his sincerity: So shall my righteousness answer for me in time to come, when it shall come before thy face, Gen. 30. 33. And this made him so confident when he was pursued, and charged with the plunder of Laban's God's. Search all my stuff, discern what is thine, spare not; what hast thou found among all my household-stuff? Set it before my brethren, and thy brethren, I ask no favor. Oh the boldness and bravenesse of sincerity! Nec Proprium veretur judicium de se nec alienum, Bernard. Josephs brethren were so brought up by their Father Jacob, to hate all fraud and falsehood, that knowing their own integrity, they offered themselves and their Sacks to any search or examination; Behold, say they, the money which was in our sacks mouths we brought again; how then should we steal out of our Lord's house, silver or gold?

3. The sincere man is semper & ubique idem, still one and the same, alone or in company; Leave him to himself, he is all one as if you look on: He is as the clarified honey, clear to the bottom; he is like the twelve Gates of the holy City, Rev. 21. 21. each Gate was of one piece, and that of pearl, one solid and entire rich pearl, it was not artificially made and joined together, but one natural rich pearl: Such is the sincere man, all of a piece, nothing but one solid pearl. The Ark was pitched within with the same pitch which it was pitched without withal; such is the sincere man, within and without alike, inside and outside all one: Yea he is rather better then he shows; as the Kings daughter, whose outside might sometimes be sackcloth, yet was all glorious within, and her inward ga • ments of wrought gold. Or as the Temple outwardly nothing but wood and stone to be seen; inwardly all rich, and beautified, especially the Sanctum Sanctorum (when the Vayle was drawn) was all Gold; The very floor as well as the roof, 1 King. 6. 30. was over-laid with Gold.

Such a one again if you leave him to himself, he will be just and faithful, for he is a law to himself. When Jacob had received the Corn from Egypt, and his money returned, he sent back the money which he might have concealed; but where had been his conscience then? and where had been his integrity? Take the money with you again, peradventure it was an oversight and mistake in them, when they parted with their commodity, not to demand your money; but it would be a gross oversight, and foul mistake in me, to take their goods without a valuable consideration; Let my righteousness answer for me with whomsoever I have to deal.

4. The sincere man may have divers failings, and be subject to divers temptations; yet doth he never allow himself in any known evil; therefore is he called perfect in respect of his aim, intention, and purpose of mind. 2 King. 20 3. I beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight, said gracious Hezekiah: My heart was perfect, though my ways were not perfect: I can say with comfort, my desires were perfect, though I cannot say in truth, all my doings were perfect. The sincere man lives not after the world, though he lives in the world; he wars not after the flesh, though he walk in the flesh, 2 Cor. 10. 3. But he resisteth every known evil, and rejecteth every known error; he purifieth himself as God is pure. God seeth all the evil that is in the world, and in hell, in men, and in Devils, yet is he not polluted with any, but abhorreth it all: So a good man seeth much evil in others, and keeps himself pure; he seeth many evil imaginations cast in, and evil inclinations stirring in himself, but he approveth none of them; but purgeth himself (that is) he hath a stirring principle of grace will work out any sin. As a living Fountain, if you cast mud into it, will not rest till it hath purged it self; or as new wine, or beer, that hath life and strength in it, when thick and troubled, yet by degrees worketh it self clear, and pure. A puddle doth not so, but was dirty and thick before, and if you cast any dirt or filth in it, there it lies, and makes it worse.

Jacob's Sons had money put into all their sacks at one time, and a Cup put into Benjamins sack at another time: but they took not the one or the other, and when they came to know of it, they approved of neither. A sincere heart is best known by what it allows or disallows: What I do, I allow not. Rom. 7. 16, 17. For what I would, that I do not, but the evil which I would not, that I do. You may find a sincere man doing an evil, never shall you find him loving an evil, justifying, or defending any evil, this destroys sincerity. Sin and sincerity may stand together, but not love of sin, and sincerity.

5. The sincere man holds on his course, and he that hath clean hands shall be stronger, and [Note. 5] stronger, Job. 17. 9. The vessel of gold wears brighter and brighter, by use to the last; The gilded Cup wears paler and paler, till all the gilding is gone. This man alters not with weather and times, and success, or any wearing you put him to; but like the green Bay-Tree, keeps green all winter. Times may alter, he alters not. He sets his watch only by the Sun, whereas another sets his by the parish Clock, or his neighbors watch. He orders his conversation by Rule, not Example, by Rule, not Opinion, men and opinions vary every day; But Consciences Rule is the same yesterday, today, and forever. All flesh is grass, and all the glory of man's wit and parts, are as the flower of the Field; The man with ereth, and his opinion fadeth, but the word of God endureth forever. The dead fish ever swims down the stream, the living can, and doth swim against the stream; Therefore sincerity is best seen, in times when Satan is let loose, in places where Satan hath his Throne, where there are few encouragements from present times, or persons to persist in a godly way; but many discouragements. Nicodemus shown his sincerity in sticking close to a condemned Christ. Jo. 7. 51. Joseph of Arimathea, his love and sincerity to a crucified Christ, a forsaken Christ, a naked Christ, stripped by the Soldiers of all he had. This is smcerity; it is nothing to cry Hosanna to a trymphing Christ; To say good master to a healing Christ. So to love the truth, as well when it must live on us, as when we can live upon it; This is the love of truth, this is the truth of love. And this is sincerity; But the hypocrite and unsound person will study the Postures and Genius of the times, and will know his company; and so he reserves, or declares himself, as he sees occasion; with the holy he can be holy, and with the filthy, filthy. Such a one is like the Amphibia in nature, he can live in divers elements. He can pronounce both Shibboleth, and Sibboleth; he can sweat both God, and Malchom, and divide himself too between God and Mammon, and indeed is all this while nothing else but a Meteor, or blazing star, which glitters, and blazeth while the Nutritive matter feedeth it; that wasted, it vanisheth, and is seen no more. But the true and sincere conscience is like your fixed star, which keeps his station, and moveth still Orderly, Constantly, Regularly, and Vniformly in his own Orbe. Whereas all unsound men are like the Rack of the Clouds, which is not moved by any Interne principle, or any certain rule at all, but is hurried back-ward and forward, by the uncertain conduct of the winds. It is observed in the Revelation, those who were marked with God's mark, had the seal or mark in their forehead; those of Antichrists party had it in the forehead sometime to proclaim it; in their hand sometimes to conceal it. The sincere man must be a constant, and certain man.

6. Universality is ever a certain Note of [Note. 6] sincerity. The Papists make it falsely a Note of the true Church: But we rightly make it a certain note of the true Christian. Zacharias and Elizabeth were therefore counted righteous before God, and blameless before men, in that they walked in all the Ordinances of God, Luke 1. 6. and Heb. 13. 18. The Apostle asserteth the sincerity of his honesty by this mark, we trust we have a good or honest conscience. ( 〈 in non-Latin alphabet 〉 ) because we desire in all things to live honestly, 〈 in non-Latin alphabet 〉 , &c. The good man must like Moses, have his two hands filled with the two tables respecting both God and man; God in each duty of Piety, Man in each duty of honesty, mercy, justice, charity. Daniel could Apologize for himself, that before God innocence was found in him, and before the King no hurt could be charged on him. Universality, and indifferency to all sorts of persons in all places, at all times, in all duties, shows a man sincere. To be partial in the Law. Mal. 2. 9. is to corrupt the Law. To make conscience of one duty, and not of another, is to make no conscience of the one, or other; to fly on sin, and not another is rightly to fly no sin. To make our Phylacteries broad, and our charity narrow, foul Pharisaism; to Tythe mint, and Cumin, and neglect mercy, judgment, and faith, is gross hypocrisy. To abhor Idols, and commit sacrilege, is the profanest impiety.

7. This man carries himself ever as before [Note. 7] God, 2 Cor. 2. 17. In sincerity, as of God, in the sight of God: He saith with David, Psal. 16. 8. I have set the Lord always before me, and I set myself always before him; His eye is ever upon me, my eye is often upon him, so that he calls the place where he is, as Hagar her well, Beer-la-hai-roi, Gen. 16. 14. that is the well of him that liveth and seeth me; she gives the reason, I have seen him that seeth me. The sincere man writes over every room, God's sees me, God's eye and his hand follow me, Psal. 139. 10. When you cast your eye on a well drawn Picture, which way soever you turn it seems to have his eye still upon you, and follow you; so it is with a godly man, he observes as Peter did, the eye of Christ finding him out in a corner: Went not my heart with thee? saith the Lord to him; and he to God, If I should forget the Covenant of God, and lift up my hands to a strange God, shall not God search this out, he trieth the reins and secrets of the heart. See said Laban, No man seeth, but God seeth, and is a witness between thee and me: Therefore he called the place of the Covenant-making Mizpah, the Lord watcheth and observeth; thus the sincere man carrieth an awful apprehension of God's presence with him still, as that Kings Son carried an effigies of his father with him, and saith, whatever I do I must do it heartily as to the Lord, and not to men; And every place to such a one, is either a Bethel, or a Penuell: He can say, I have seen God in this place, face to face, and my life is preserved, Gen. 32. 30. Or else at least, God is in this place though I was not aware, Gen. 28. 16.

8. Note, The sincere man is known by this, [Note. 8] he consults with his duty more then with commodity, and resolves against sin more then against any danger. He always postposeth human danger to Divine displeasure, and undervalueth all losses to the loss of God's favor and his own Peace. How can they believe who will hazard rather a casting out of Heaven by God, then out of the Synagogue by men? Joh. 12. 42. How do they believe, who love the praise of men, and seek not the honor that cometh of God only? Joh. 5. 40. How do they believe in sincerity, who love the uppermost seats in Synagogues and highest Offices in the State, and greetings in the Markets or Courts ( 〈 in non-Latin alphabet 〉 ) who will rise with Christ, if they may, and follow him with a Bag as Judas, but are resolved not to fall with Christ and follow him with a Cross? Sincerity saith, Let Christ be magnified, though I bevilified: Let him be omnified, though I be nullified: If my fall be his rising, what shall I be loser?

Let integrity, and uprightness preserve me, Psal. 25. 21. or let me perish; let them bail me, or let me go to prison, saith the upright man.

9. Note of sincerity is, That such a one cannot [Note. 9] skill of your fleshly wisdom, or worldly policy. Sincerity was never cut out for a Time-serving Politician, 2 Cor. 1. 12. In sincerity and simplicity of God, not in fleshly wisdom saith the Apostle: They are so opposite that the one doth shake and lessen the other; the more simplicity, the less policy; & the more of juggling and designs, the less you see of this sincerity. In simplicitate fides said Hilary. Where there is so much of the Serpent, there is nothing of the Spirit, because none of the Doves simplicity. Simplicity is the sincerity, and sincerity all the policy of a conscientious man. It was never a good world with Christians, since they forsook the waters of Siloah that run softly, and left this old simplicity to study depths and stratagems of policy: This Serpent hath devoured all our rods of strength. Worldly wisdom is the bane of Grace, and Conscience; and Religion hath never thriven well since Christians would become Students in Politicks; This wormwood star hath fallen into all our Ponds, and Springs, but hath imbittered and corrupted all our waters, turning them into worm-wood, and hath marred Professers, Profession, Parliament, Army, Covenant, Reformation, all: That we in Ezekiel's bitterness, and heat of Spirit, may take up Bernard's lamentation, and say,

St. Paul wisheth a Christian no more wisdom then may make him honest and sincere, Rom. 16. 19. I would have you wise unto that which is good, but simple concerning evil: The worldly wise like best that reading of Arias Montanus, Prov. 8. 12. Ego sapientia cum astutia habitavi; but the godly like rather, Ego conscientia cum simplicitate, I wisdom dwell with prudence, and I Conscience with simplicity; not with worldly craftiness, 〈 in non-Latin alphabet 〉 : The worlds simplicity is God's sincerity; as the worlds wisdom 〈 in non-Latin alphabet 〉 is with God but folly.

When Jacob's sons and the Shechemites sought to out-vie and over reach each other in wyles of policy, they both shut out sincerity. After that distaste given, they came to terms of amity seemingly, a Personal Treaty there was, many complements passed, and fair Religious pretences were held forth. Jacob's sons pretended much to conscience, they might not inter-marry with uncircumcised persons; but intended rapine, murder, revenge, and so possessed themselves of their houses and estates. The Shechemites again held them as fair with pretences of love, desire to incorporate and unite, and to turn to their Religion, but intended only the enriching, and advantaging themselves. Here was craft and policy on both sides, sincerity on neither, it prospered accordingly: The Shechemites (which was the shame and mischief of it) were overwitted by the sons of Jacob, and were put to the sword while they were sore; they gaping after others states lost their own first, and their lives withal: Jacob's sons carrying home the plunder, meet at home with their Fathers curse: You have made Religion stink, said the sincere and plain-hearted old man; You have made me weak, stained my glory, made me to be abhorred; Cursed be that wrath, it was cruel; cursed be such policy, it is Hellish: Into such secrets, let not my soul come: It is a notable saying of Bildad, Job 18. 7. The counsel of the wicked shall cast him down, or cast him out; it casts him out of all, out of credit, out of trust, out of state, out of office, out of comfort, out of grace, and out of Heaven at last. Lu • her was wont to say, There were three things that would destroy Religion, and remove the Gospel. 1. Forgetfulness of the benefits received by the Gospel. 2. General security which is so much prevailing. 3. Worldly wisdom, Sapientia mundi quae vult omnia redigere in ordinem, & publicam tranquillitatem impiis consiliis mederi, which must overrule all, and prefer public safety before sincerity.

Lastly, would you know your own sincerity? observe this rule, and you cannot mistake: [Note. 10] 1. What is the principle you Act from? 2. What the rule you Act by? 3. What the end you Act to, and aim at? The sincere Christian makes God his Alpha and Omega, his Beginning and End and middle, his first and last, and all; saith of him, through him, and for him are all things, to him be all glory, Rom. 11. 36.

1. Mind what is the Original and principle you move from. A Pharisee may pray, but not for devotion, but ostentation; therefore it must be in the corner of the streets, not in a corner of the house; he may give an alms, but not without a Trumpet blown; another doth the one in Faith out of Piety, the other out of charity; some preach Christ purely, and sincerely out of love to gain souls to Christ; some also preach out of envy and strife, to make a stir in the Church, and gain applause and get hearers to themselves, and to pull on more affliction to Paul's bands, that is to create more contempt to the Ministry under sufficient contempt already. Saul confessed I have sinned, but it was forced, it was feigned: David cried out I have sinned, it was free, not forced; it was true, not feigned; he was accepted, pardoned and loosed; Saul was rejected, cast off, and bound; Satan saith to Christ, Thou art the Son of God, and is rebuked as accursed; Peter saith the same, and is commended, and proclaimed blessed.

2. Observe what is the rule you constantly walk by; The godly make the Word and Commandment of God their Rule. So Josiah, 2 King. 22. 2. He did what was right in the figbt of the Lord, walked in all the ways of David his Father, and turned not aside to the right hand, or to the left. Come commodity or discommodity, he keeps on his way; the sun may be as soon diverted in his course, as he willingly deviate from his Rule; but an unsound man still casts an eye on his own interest, and therefore follows not God fully, and the word exactly, but with a salvo ever and a reserve. Thus it is said of three Kings of Judah succeeding each other, they all did what was right in the sight of the Lord, yet never a good one among them. Jotham did what was right in the sight of the Lord, as did Uzziah his father, 2 Chron. 27. 2. Uzziah did the like, did what was right in the sight of the Lord according to all that Amaziah his father did, 2 Chr. 26. 4. And look now what Amaziah the Grandfather was; he did what was right in the sight of the Lord, but not with a perfect heart, 2 Chr. 25. 2.

Jehu did well a great while, but at last fell off, Howbeit he took not heed to walk in the law of the Lord with all his heart, he departed not from the sins of Jeroboam, 2 King. 10. 31. Jeroboam himself went along with God while their way lay together, but when the way parted, and God's honor lay one way, his imaginary honor and security lay another, he then discovers himself, and takes his leave of God, and will rather forgo all his interest in God and Heaven, and eternity, then hazard his interest in the Crown. He sins, and made all Israel sin. When you see two men travelling together, and a Spaniell following, you know not whose he is till they part; then he leaveth the one, and follows his master alone; it was for his masters sake he went at all with the other; no trial while our way, and God's lie together, their parting tries our sincerity.

3. Observe the end you aim at; God is the Christians end, and his glory his aim; the hypocrite makes himself his own end, and so himself his own God; He eats to himself, drinks to himself, fasteth to himself, and still hath that property of the empty vine, he beareth fruit to himself, Hos. 10. 1. You never find an hypocrite without a design, what ever his actions are; he hath a design as his end, and himself is the ultimate and great design.

The sincere man is the man who is engaged to no design in the world but one, h. e. God's honor, and here you find him intent, sedulous, and immovable, and he is still tender of any dis-service done to God, as those officious informers, Ezra 4. 14. were of their masters; and upon the same account, we have our maintenance (say they) from the Kings palace; are salted with the salt of the palace, the Original hath it; therefore it is not meet for us to see the Kings dishonor, therefore we have sent to certify the King. We are the Kings creatures, say they, eat the Kings salt, have our salary from the King, therefore we must be true to our trust. Much more saith the godly heart, I have my dependence wholly on God, I am thy very Creature, the work of thy hands, I am salted with the salt of the Sanctuary, I eat the Lord's bread, wear his given clothes, breath in his air, dwell in his Tenement, he gives me lodging, living, breath, being, and all I have, I must be true to his interest, I must not be silent at, or unsensible of his dishonor. All mine are thine said our Savior, and thine are mine. Any hypocrite will say and make good the latter, all thine are mine; all will consent to take away Tuum, but sincerity takes away Meum not Tuum between God and him. All mine is God's, saith he, as to subordinate all to him, improve all for him. All God's is mine, as to be solicitous for his things as for my own, yea above my own; not his are mine to be subservient and subordinate to my ends, as the hypocrite saith, Da mihi fallere, Lord let me make use of thy Name and Honor, and Cause, and Interest, and Servants and Scriptures to build my own house, and so attain my own ends. But, saith he, all mine is thine, Lord serve thyself of me and mine; all my parts, studies, interests, abilities, designs, aims are for thee, and for thy service.

Thus in all your actions if you would have comfort in them, you must consider with what conscience you do them; so much of conscience as is in your actions, so much of comfort; and so much of sincerity, so much of conscience; and so much regard to your principles, to your rule, to your end, so much you may conclude of sincerity. And so much of this most excellent conscience: the conscience of sincerity.

CHAP. VIII. Of the inoffensive Conscience.

THe fourth good Conscience we are to speak of, is the inoffensive conscience; of which the Apostle shown how much reckoning he made, when he said, Act. 24. 16. Herein do I exercise myself to have always a conscience void of offense toward God, and toward man. This is a conscience necessary to be sought, especially in these times.

This inoffensiveness is twofold, implying that we avoid

• 1. Giving any offense.
• 2. Taking any offense.

1. The inoffensive conscience must avoid giving offense, for this is always evil and sinful; though offense be often taken without sin, yet never given without sin. Our Savior took offense at Peter, Mat. 16. 23. Thus God is offended every day; When it is only our fault to give the offense, but God's holiness and perfection to take the offense.

This giving offense may be either

• To God, or To man.

Act. 24. 16.

1. We must chiefly take heed of giving offense to God. This is the principal care of a conscientious person, I exercise myself to have always a conscience void of offense to God. What were it if we did so carry ourselves that all men should speak well of us, and that we were as much in the worlds books for amiablenes and in offensiveness, as ever were Titus or Trajan or any other? yet we begin at the wrong end, if we did not study more to be without offense before God. It is meet to be said to God, I have borne chastisement, I will not offend, said Elihu, Job 34. 31, 32. That which I see not, teach thou me; and if I have done iniquity, I will do no more.

Object. But who can say he lives without offense-giving to God? For in many things we sin all, Jam. 3. 2. Who knoweth how oft he doth offend? &c. Psal. 19.

Answ. None liveth indeed without sin, yet some are without offense. Because 1. This inoffensive person striveth to prevent offenses, he keepeth himself, he takes up purposes, Psal. 17. 3. I am purposed that my mouth shall not offend, said David. He hath integrity in his purposes ever, although he may fall short in performances sometimes.

2. He is counted inoffensive, because for what is past, what was an offense to God, is now an offense to him; if in anything God was displeased with him before, he is now displeased with himself for it: what was a burden to God before, is now his burden, Ephraim was ashamed and confounded, Jer. 31. 19. Job did abhor himself, Job 42. 6. The truly penitent do ever loath themselves, Eze. 6. 9. & 36. 31. Now when our sin begins to be matter of offense to us, it ceaseth to be matter of offense to God; when it becomes the object of our indignation 2 Cor. 7. 11. it is no more matter of provocation to God. In this respect the penitent is accounted without offense.

3. When for time to come he is careful to break off his sin by Repentance, and saith as before, Job 34. 31, 32. I will offend no more; that which I see not, teach thou me; and if I have done iniquity, I will do no more. This is the highest inoffensiveness we can here attain unto, Job 40. 4. 5. Behold I am vile, saith Job to God, what shall I answer thee? I will lay my hand upon my mouth; Once have I spoken, but I will not answer, yea twice, but I will proceed no further. When a man hath thoroughly smarted with godly sorrow for sin, and saith I will venture no further for a world; what fruit have I now of all my former vile ways but shame? I will turn from all my sins, and become a new man; this man is accounted a non-offender, all his sins shall be no more so much as mentioned to him; But he shall live in his righteousness wherein he now walketh, Ezek. 18. 21, 22.

4. He is said to live without offense to God, who resolveth rather to offend all the world (passively) then to offend God actively. If they be offended, let them be offended, saith he: If they take offense, it is their sin, not mine, so that God be not offended. Am I to persuade men or God? said the Apostle, Gal. 1. 10. Or must I seek to please men? If I yet pleased men, I should not be the servant of Christ: Inoffensive Conscience saith, I would, if I could, please both God and man, I would not offend either; I would please all, offend none by my good will. But if it must be so, whether it be better in the sight of God to please God or man, whether worse to offend God or man, judge ye. All the Prophetical, Apostolical and Ecclesiastical Histories are full of examples in this kind. A godly man can readily resolve what is to be done in this case. Moses feared not the wrath of King Pharaoh; nor the three Children the wrath of King Nebuchadnezzar. We are not to seek of an Answer in this matter O King, thy Idol will we not worship; we may not incur God's displeasure, to escape yours. Nor may we disobey God, said Peter, that we may not displease you. They resigned the dignities and offices they had, as Moses, Benevolus to Justina, Caracciolus. They refused the highest honors, Jovinian the Impertall Crown; they endured the burning Iron grate, the Iron chain, Iron gridyron &c. that God might not be offended.

2. We must take heed of giving offense to man, God is only offended one way, viz. as we cause him to take offense, for he is 〈 in non-Latin alphabet 〉 , not to be tempted with evil, as he tempteth no man to evil, Jam 1. 13. But man may be offended two ways: First and most dangerously when we cause him to commit an offense. 2. When we cause him to take an offense: In the one of these we tempt him, in the other we try him; in both we offend him; and in either of these acts men do the Devils work: By the former he is stumbled, by the latter made weak; but by both offended; therefore these three are joined together, Ro. 14. 21. It is good to do nothing whereby thy brother may be stumbled, or offended, or made weak.

In respect of men offense-giving must be avoided

• 1 To others, whether
  • godly,
  • or those without.
• 2 Our selves.

1. To others, we must take heed we do nothing whereby we should cause them to offend by sinning; thus did Eli's sons cause the Lord's people to transgress; thus did Jeroboam cause all Israel to sin, and Ahab made them sin worse, and Jezebel made this wicked Ahab so bad by stirring him up and setting him on; thus do the wicked Prophets offend, who strengthen the hands of the wicked, that none doth return from his wickedness, Jer. 23. 14. This is to be Factors for Hell, and Agitators for Satan. These carry the blood of others souls on their heads to Hell, being not only partakers of other men's sins but Authors; Therefore they shall receive the greater condemnation: This is the highest kind of scandal; Woe to him by whom this offense doth come. Hence it is that a scandal is by some thus defined, Scandalum est dictum, aut factum, quo alius redditur deterior: It is that evil said or done by which another is made worse. And Tertullian excellently to the same purpose, Scandalum est non bonae rei sed malae exemplum, aedificans ad delictum. Benae res neminm scandalizant, nisi malam mentem. A scandal is the acting of some evil (not of good) whereby another may be imboldened, or encouraged to the like evil. Good actions cannot (saith he) scandalize any but those who are very bad.

1. To the godly we must give no offense, whether he be stronger or weaker: Take heed saith our Savior, you offend not one of these little ones; for it were better that a millstone were hanged about thy neck, and that thou shouldst be drowned in the depth of the Sea, then that thou shouldest offend one of the least of those that believe in Christ, either by causing him to sin, or to grieve.

To that end 1. Some Cautions may be given: 2. Some rules are to be observed.

Caution 1. That thou do not cause thy brother [Caution 1] to offend, lay not a stumbling block of iniquity before his face, by going about to abate his fervor, lessen his zeal, and unloose his strictness in duties, and stop his forwardness in an obediential way; thus was Peter a mighty offense to Christ, Mat. 16. 22. and called Satan for his labor, (for it is his work to persuade the declining of hard and necessary duties when he had in his carnal reason, and fleshly friendship dissuaded his master from going up to Jerusalem to suffer.

2. Take next that Caution of the Apostle, [Caut. 2] Rom. 14. 1. Him that is weak in the faith, receive you, but not to doubtful disputations; Take heed of such opinions or questions as tend to janglings, and do no other good; let it be thy wisdom to receive, that is, cherish and encourage, and instruct him in those things wherein the Kingdom of God doth consist, and not to puzzle his Faith (as the manner of many is) by abstruse and intricate notions, or to perplex his mind with doubtful Queries, or to unsettle his obedience by unseasonable objections. If this excellent Caution of the Apostle was well observed, there were hopes (as Pareus saith upon the place) that this age of the Church might see peace and union again, and that these sad diseases that rage in this Disputative Age (as he there calls it) might all be cured or cut off; His words are, Plus proficit placida institutio, prudens monitio, fraterna correctio, quam subtilis disceptatio, acris contentio, acerba insectatio: Argutae igitur disputationes, intempestivae disceptationes, rixae, contentiones, 〈 in non-Latin alphabet 〉 tanquam pestes Ecclesiae cavendae sunt &c. In his enim nihil est aedificationis, quia nihil charitatis multum, offendiculi, & perturbationis, quia plurimum acerbitatis, & malitiae. Haec pestis si hoc disputatu • iente seculo curari aut tolli possit, pacem Ecclesiae sperare liceret. One good reproof, saith he, one wise admonition, one friendly persuasion, were worth all these questions and disputes &c. Take away these perverse disputings of men of corrupt minds, and you take away the Pests of the Church, and the great troublers of Israel.

3. That we do not take upon us to judge [Caut. 3] our brother, or set him at naught if differing in some things from us, Rom. 14. 10. whereby thou shouldest without other reasons given in to convince him, force him over to thee, and so cause him to sin, or by thy petulancy and superciliousness force him over from thee, and so cause him to be grieved; in both he is offended. This caution was never more necessary, nor less practiced.

The 4. Caution is that of the Apostle, Rom. [Caut. 4] 15. 1. that we do not with too much indulgence fondly please ourselves, when we should more judiciously study to please others, nor too imperiously lay our burden upon the neck of others, when we should more charitably take his upon ours: that so we might bear one another's burdens, and then fulfill the Law of Christ. We that are sirong ought to bea • the infirmities of the weak, and not to please ourselves: Let everyone of us, please his neighbor for his good to edification; saith the Apostle.

5. That we make not too bold with our liberty, through indiscretion, immoderateness, [Caut. 5] or unseasonableness in the use of it: This caution ye have 1 Cor. 8. 9, 10. Take heed least by any means this liberty of yours become a stumbling block to them that are weak; for if any man see thee which hast knowledge, sit at meat in the Idols Temple, shall not the conscience of him which is weak, be imboldened to eat those things which are offered unto Idols? Consider we must who look on, and what interpretation may be made of our actions, and what hurt may be done by our example; least as Tertullian said, we do aedificare in Exitium, or as others say, aedificare in Gehennam. If Peter lead not right, Barnabas may unawares follow into a dangerous way of dissimulation, Gal. 2. 13.

6. Take heed of being regardless of other men's Censures and Opinions of us, and Offence-taking [Caut. 6] at us; say not, If they be offended, let them be offended. This is to be cruel to our selves, to our Brethren, yea to Christ, 1 Cor. 8. 12. When you sin against your Brethren, and wound their weak conscience, you sin against Christ. Rather say with the Apostle, Who is weak, and I am not weak, or sick? and say, Who is offended (through my default) and I burn not, as with grief and horror? It is not a slight or single, but a great and double, yea treble sin, saith Pareus, 1 Cor. 8. 12. when we so slight and grieve our Brother. Tria mala cumulat, saith he. And Chrysostom shows how such sin against Christ in a threefold respect: Uno modo quod quae servis fiunt, Christus pro in se factis imput at; qui v • s spernit, me spernit; Altero quod in Corpus ejus saeviunt qui membra percutiunt; Saul, Saul, quid me persequeris.? Tertio quod opus Christi quod propriâ morte absolvit, ii propria ambitione destruunt, unde ne cibi causâ destrue opus Christi inquit Apostolus. 1. They sin against Christ, saith he, because Christ doth reckon as done to himself, whatsoever is done to any servant of his, according to that, He which despiseth you, despiseth me. 2. Because they offer violence to his body, who hurt any of his members, according to that, Saul, Saul, why persecutest thou me? And 3. Because those destroy that for which Christ died; according to that, For meat destroy not the work of God, Rom. 14 20.

2. To prevent giving of offense, certain Rules are to be given, as first:

1. Consider ever what is expedient, as well as know what once is lawful, 1 Cor. 6. 12. & 10. 23. All things are lawful, but all things are not expedient.

2. Consider not only what is lawful, but what may edify or offend; that which is good and lawful in its own nature, being inconsiderably done, may be offensive: All things are lawful, but all edify not, 1 Cor. 10. 23. Let all things be done to edification, 1 Cor. 14. 26.

3. The Apostle gives a third Rule to avoid offense-giving, 1 Cor. 10. 24. Let no man seek his own, but everyone another's wealth. This golden Rule well observed, would make us happy, and our times happy, at once freeing the Church from many calamities, and ourselves from much guilt in matter of offenses.

4. A fourth Rulo is laid down in the same Chapter, 1 Cor. 10. 32. Give none offense, neither to the Jew, nor to the Gentile, nor to the Church of God. q. d. With whomsoever you have to do, labor to be inoffensive; That your Conversation may please whom your Profession doth displease. Call no man common or unclean; lose no man, harden no man. Give none offense to the Jew] There was an old partition-wall up between the Jew and the Gospel; some hot spirit of our time would have said, Let them go, they are legal, superstitious, stubborn, heretical, no hope of them; why should I regard them? But the Apostle would give no offense to the worst Jew. Nor to the Gentile] There seemed to be a Gulf fixed, no hope of their coming over from their dumb Idols; The Gentiles, they are Idolatrous, Profane, Dogs, &c. Why should I seek them? But give no offense to the Gentiles. Nor to the Church of God] Whom thou thinkest wise, meek, strong, able to pass by an offense, make not too bold with them neither.

5. Study how far thou art to go to please thy brother, which is a great duty. The Apostle Col. 1. 10. prays for the Colossians, That they might walk worthy of the Lord, in all pleasing, as if no carriage were worthy of the Gospel, but of the plancid and yielding Spirit. And he exhottes, Rom. 15. 2. Let every man please his neighbor, for his good to edification. And to persuade to the practice of a point, to which we are naturally so opposite, as thinking it below a Christian and zealous spirit, an argument rather of an abject and servile spirit. He makes this duty more commendable, by setting down some examples: 1. The Example of Christ, Rom. 15. 3. For even Christ Jesus pleased not himself; He did not strive, nor cry, nor dissent, nor divide. It is therefore no disparagement to you, whosoever you are. 2. He propounds his own example, 1 Cor. 10. 33. and shows his compliance so far as we would be apt to mis-interpret the like in another, Even as I please all men, in all things. Here are two alls, both of which go very far; strive to imitate him: Yet with these two reservations, That thou be not such a man-pleaser as ceaseth to be the servant of Christ, Gal. 1. 10. viz. 1. The one negative, I please all men in all things, not seeking my own profit. As if some should say, Paul, you are a Politician, and you know how to insinuate into men's good opinions, you lose nothing by that. Nay, saith Paul, I have no design in the earth in it; I look not after outward profit and commodity; I look higher. Therefore he adds the second Positive Reserve, That they may be saved. q. d. I please no man by soothing him in his evil way; I comply not with men, so as that they be strengthened in their sins: But my course is with all, so to seek to save them, as that also I may please them; and so to seek to please them, as that also I may save them; but if I cannot both please and save them, I shall then study rather to save them, though I do not please them, then to please them, if I may not save them. Oh that we had many such examples in these times! So 1 Cor. 9. 19, 20▪ 21, 22, 23. the same Apostle tells us how much he studied to be made all things to all men, that he might by all fair means save some; for by foul means of violence we shall save none, but lose all. By this art the Gospel was first propagated; by this plain, inoffensive, amiable, and winning carriage, very Gentiles were overcome to the embracing of the Truth. But our self-pleasing hath undone all. How much need have we to pray for the Christians of our times, as Paul did for the Philippians, Phil. 1. 9, 10. That your love may abound in knowledge, and in all judgment, that ye may approve things that are excellent, that ye may be sincere, and without offense to the day of Christ.

6 Rule. If thou wouldest sometimes not give offense, thou must be willing to depart with thy own right, Mat. 15. 27. Notwithstanding that the children are free, yet least we should offend them, said our Savior, go thou to the sea, and cast an hook, and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of money; that give unto them for me and thee.

2. Not to the wicked, or to those that are without, must we give any occasion of offense; but remember that rule, Colos. 4. 5. Walk in wisdom toward them that are without. Lay not a stumbling block before the face of the blind. The Believing servant must be obedient, and faithful not only to the Believing Master, and the gentle, but to the unbelieving and froward, that the Gospel be not blasphemed: The godly woman must labor to have her modest and gracious carriage towards a froward and irreligious husband; speak more to his conscience, then the Word hath done to the worst of men that seek occasion; we must labor to take away all occasion, 1 Having a good Conscience, and your conversation benest among the Gentiles, that whereas they speak against you as evil doers, they may be ashamed when they falsely accuse your good conversation; yea, not that only, but that they may glorify God in the day of visitation. Thus did Daniel demean himself, that though so many eyes were upon him, they could fasten nothing upon him to charge him with, Dan. 6. 4.

Obj. When the Disciples informed Christ of the Pharisees offense taken at his Doctrine, he seemed to neglect it, Let them alone, Mat. 15. 12. 14. q. d. If they be offended, let them be offended.

Ans. It is to no end to be troubled if wicked, stubborn men take offense when none is given; they sin, we sin not; woe to the world because of offense taken; its impossible but an • ffending world should be apt to be offended. To lay a stumbling-block before the weak is evil; but the Pharisees here (saith Pareus) were malicious calumniators, and sinned of pertinacious perverseness; therefore no heed to be taken of them.

2. We are to distinguish of the matter whence an offense is taken; an indifferent action we may forbear to prevent offense-taking, but a necessary duty is not to be omitted, or truth to be suppressed, to avoid all the worlds offenses: Let thy eye and actions be good, although their eye and interpretation be evil. Nihil boni aut liciti est omittendum propter scandalum acceptum hominum Pharisaico ingenio praeditorum. Ames de cons. 1. 5. c. 11. And learned Cameron, Scandalum quod oritur ex rebus per se bonis & necessariis non licet evitare, quia non est faciendum malum ut eveniat bonum. Et postea, Itaque ut maxim tumultuetur mundus, tamen omnia, etiam extrema quaeque subeunda sunt ut stet illibat a Dei gloria. Vide plura in Jo. Cam. Praelect in Mat. 18. v. 7.

2. We must take heed that we do not offend ourselves; man is bound to study self-preservation. If thy eye offend thee, pluck it out, Mat. 13. 9. As there is one kind of base and unworthy self-love, self-seeking, self-pleasing, self-preferring, self-fearing, &c. so there is also another noble and religious, and most necessary self-love, self-pleasing, and self-preferring, viz. when I more regard what my conscience calls for, that I may satisfy my duty, and keep in with myself, rather then to gratify a thousand requests. But my self-pleasing must never be to the prejudice of another: This is the worst disease of all, in these worst of times. Christ came to set a man at variance with father and mother, but never with himself. Next to the favor of God, labor to continue in thy own favor and good opinion; Let not thy own heart reproach thee within, whose tongue soever may abroad. Take heed of going over-far in a way of serving men; heap not coals of fire on thy head, to do any man a kindness; better offend all the world then thy own self. God's servants have found it an easy matter to do or suffer anything; to forgo, or undergo everything, so they might not offend self, and have Conscience distasted. Flavianus Clemens, a Favorite in Domitians Court, had so much interest in the Emperors esteem, that he conferred highest Honors upon him, and intended to make his Son his Successor in the Empire; but blessed Flavianus rather then he would give offense to his conscience in the matter of his Religion, was content to bear the turning of the Emperors great love into extreme hatred, so as he hated him to death, and oppressed his whole house. Theodoret reports of Hormisda a Nobleman in Persia, who because he would not wound his conscience in conforming to the Religion of the Court, was put into ragged clothes, deprived of all his Honors, and set to keep Camels: After a long time, the King seeing him in that base condition, and calling to mind his former estate, pitied him, brought him to the Palace, and causeth him to be clothed like a Nobleman again, and then persuades him to deny Christ. He presently rends his •• lken clothes, and • ays, If for these you think to have me deny my Faith, take them again; and so with scorn he was cast out. It was a high expression of Zwingli, Quas non oportet mortes prae-eligere, quod non supplicium potius ferre, imo in quam profundam inferni abyssum non intrare quàm contra conscientiam atttestari?

2. The other part of inoffensiveness is that we be not apt to take offense. This is that 〈 in non-Latin alphabet 〉 , Rom. 1. 29. translated malignity, which Aristotle defineth a taking of everything in the worst sense. A Nabal-like disposition, 1 Sam. 25. 17. Morum asperitatem ac difficultatem sonat. Erasmus.

There is as much danger oft of taking offense unjustly, as of giving, as

1. From God, who can never give any: yet Christ pronounceth Mat. 11. 6. him a blessed man that should not by one means or other, be offended in him: Therefore is Christ called in the worlds-sense lapis offendiculi, a stone of stumbling and rock of offense, Rom. 9. 33. yea all the disciples were at once offended at him, Mat. 26. 31. Some have taken offense at his person, Isa. 52. 12. & 53. 3. Some at his doctrine; Mat. 15. 12. Some at his Parents, Mat. 13. 54, 57. Some at his Disciples and followers, Mar. 2. 16. Some at his life, Mat. 11. 19. Some at his death, yea, almost all at the ignominy of his death and cross, 1 Cor. 1. 23. But we preach Christ crucified to the Jews a stumbling block, and to the Greeks foolishness; To both unsavory; yet all these offenses were taken without cause, none without sin.

2. From God's way; when the stony ground hath received the seed, it springeth up immediately, but not having root or moisture is scorched with the heat of the sun, Mat. 13. 21. Such are those hearers who at first receive the Word with joy and much forwardness, but when they see the Lyon in the way and Tribulations arise, they are offended at the way, and the gospel and at Christ himself; and are like that impotent and passionate widow who was content to entertain the Prophet when she and her son might live upon him; but when her son was dead, she was offended with the Prophet; What have I to do with thee, oh thou man of God? Art thou come to call my sin to remembrance, and slay my son? 1 King. 17. 18.

3. From God's people, and their weakness, so far as either to condemn their persons, or dislike their profession. Woe to the world because of offenses on both hands, Mat. 18. 5. Giving too much just occasion of offense to the godly, and again taking too much occasion of offense (but unjustly) at the godly; it's impossible but offenses will come from some hands, but woes a thousand to him from whose hand they come meritoriously; and as many woes again to him that taketh such an offense at a particular person, or at a particular miscarriage in one person, to reject and condemn a whole profession.

True godliness makes a man apt to take all in good part, 1 Cor. 13. 5. It thinketh no evil, it suspecteth nothing, but believeth all things; it makes a man more severe to himself, and more charitable to others. With himself he may be displeased, with another he is unwilling to be displeased; to himself he is just and impartial; to others more mild and indulgent.

4. Lastly, we must take heed of offense-taking from an ill world: Because all men speak evil of the way of God and forsake it, must we be offended? Say not a confederacy to all them to whom this people shall say a confederacy, neither fear ye their fear, nor be afraid, but sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread, Isa. 8. 12, 13.

Thus much of the inoffensive Conscience.

CHAP. IX. Of the well-sighted Conscience.

THe quick sighted Conscience is ever a good Conscience, and one necessary qualification which good conscience cannot want. Conscience's whole work is circumspection, and therefore must have eyes in every place running to and fro.

Hence some have said, Conscientia totus oculus, Conscience is all eye. If this eye be single the whole man is full of light; if this eye be darkness, all is darkness.

A good conscience must be like Ezekiel's wheels, Ezek. 1. 18. Or like the creatures before the throne, Rev. 4. 6. 8. that were full of eyes round about, full of eyes before, and full of eyes behind, and especially full of eyes within: Thus must good conscience be qualified, it must be full of eyes before, behind, and within. 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 the inwards of the belly, as Solomon's expression is. Conscience is to take account of the inward motives 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.

And further very observable it is, that those wheels spoken of Ezek. 1. 19, 20. were as admirable for their motion, as for their eyes; they moved after a divine mover; as the spirit moved they moved; whether the spirit went they went; when the spirit rose up, they arose; when the spirit stood they stood, but they never returned or went backward. Conscience must not be all sight, no motion; or all for speculation, nothing for action. Again those creatures before the Throne, are not more to be admired for their abilities, then imitated in their practice, and employment; they had many eyes, and they had many wings, Rev. 4. 8. Each had six wings; they were full of eyes, and full of praises, not only much in contemplation, but as much in adoration: They rest not day, nor night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. What was it but a monstrous image, that in Nebuchadnezzar's vision, Dan. 2. 32, 33. Whose head was fine gold, his legs iron, and his feet base Iron and clay? They are monstrous Christians who have such heads of gold for Science, but feet of clay for practice: all knowledge, no action, all contemplation, no conversation.

The Pharisees were full of eyes without, had none within, full of eyes before, had none behind, Non viderunt id manticae quod in tergo • rat. They could censure other actions, not see their own; they had heads of gold, feet of clay; could speak excellently, and do as badly. They say and do not, Mat. 23. 3. What they teach, that do ye; what they practice, that shun. These doth our Savior after all their knowledge, and learning, and talk and tongue, call fools, and blind fools again and again. All this knowledge is but as a candle in their hand to light them to Hell, that they may not go thither in the dark. These go to Hell, as Bernard saith, with a great deal of discretion, and go a wise and learned way thither. These keep the key of Knowledge, but mean not to go into the Kingdom of Heaven themselves; but the key of Conscience the poor, and simple and unlearned ones in the world get, and press after the Kingdom of God, and enter in. Surgunt indocti, et rapiunt Regnum Coelorum, & nos cum doctrinis nostris sine cord, ecce ubi volutamur in carne & sanguine. Aug. Conf. l. 8. c. 8. The Publican and Harlot, conscientiously humbled, enter into the Kingdom of Heaven before the Pharisee elated with his greater knowledge. And the illiterate Christian is able to read his name in the book of Life, and his Duty in the Book of Conscience, when the most literate Scribe, and Learned Scholar can do neither.

CHAP. X. Of the well spoken Conscience.

THe well-spoken Conscience is that which can make the Soul a good Answer, or upon just Occasion can make fit Demands, and put forth his Queres. This is that good Conscience, or rather Property of it which Peter commendeth so much, resembling it to Noah's Ark, and saith of it, that it saves us. 1 Pet. 3. 21. The like figure whereunto even Baptism doth also now save us, not the putting away of the filth of the flesh, but 〈 in non-Latin alphabet 〉 . The answer of a good Conscience towards God.

Which word 〈 in non-Latin alphabet 〉 signifies as well or rather an Interrogation, then an Answer; Stipulstio. Some think the Apostle doth allude to that Practice of Demands made in Baptism, Credis, Credo? which Practice though very Ancient, yet may be questioned whether so Ancient.

Our Translators have chosen rather to render 〈 in non-Latin alphabet 〉 an Answer. And in this sense it tells us what conscience hath to do.

First, It makes a good and ready Answer to God; It is ever as quick of Speech as it is of Sight, or of Hearing; when God saith Seek ye my face, my heart saith David talkd of it and went up and down with it. Thy face Lord I will seek. Psal. 27. 8. It is written of me that I should do thy will, Psal. 40. 8. Conscience replies, thy will O my God is my will. Thy law is in my heart, I am content to do it. Conscience goes often into Habukuks watch Tower, and watcheth listening what the Lord hath to say, and studieth what to answer when he is spoken unto. Speak Lord saith Conscience, for thy servant heareth; yea Conscience is ready to ask, and listen, Lord what wilt tb • u have me to do? As Augustine often, da quod jubes, et jube quod vis. Lord give what thou commandest, and give what Command thou wilt. Loquere Magister bone, libenter te audio, et cum adversaris mihi, et cum irasceris audio te. Cyprian.

Secondly, It makes a good answer 〈 in non-Latin alphabet 〉 , for God according to that Precept, 2 or 3 verses before. 1 Pet, 3. 15, 16. Sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a Reason of the hope, that is in you with meekness and reverence having a good Conscience, that whereas they speak evil of you as of evil doers they may be ashamed that falsely accuse your good conversation in Christ. So that with S. Peter it is a matter of Conscience, and a mark of a good Conscience, to be ready to yield an account of our Spiritual state when it is required of us. Nicodemus thought he was bound in Conscience to stand up and make an Answer for Christ, when he was unjustly condemned in the Consistory, being never heard and never summoned. Doth our Law condemnn any man saith he, before it hear him, and know what he doth? Good Conscience cannot be silent and fit still without an answer when any cause of God is in hand. A good Conscience thinks it is the heaviest crime that can be laid to any man's charge to be silent for God. Let them call me Adulterer, Thief &c. or what they please said Luther, so that I may not be charged with wicked silence in the cause of God.

Thirdly, Good Conscience makes many a good answer fought ones self, when under the greatest cloud of Censures and Suspitions, or under the Aspersions of all Obloquies. Ro. 9. 1. I speak the truth saith the Apostle, and lie not, my Conscience also is my witness, This the same Apostle glories in in another place; we are as deceivers say you, but yet True men saith Conscience. As unknown say you, well enough known saith Conscience. Conscience makes the best Certificate and gives the best Testimony to any man that he can have, with which Certificate he may confidently travel and pass the whole world over, yea at last with this he shall not fear to enter Heaven, conducted thither by a guard of Angels.

Fourthly, When any business of greatest consequence is under consideration, Conscience puts the best answer into thy mouth, and will readily resolve what is to be done. Enquire-still at Consciences mouth, and say as Paul to Philemon, without thy advice will I do nothing; consult not in such cases with flesh and blood, with safety and policy, but with conscience and duty, and the answer is ready, we need not crave time; As Liberius a Godly and Orthodox Bishop of Rome, when convented before Constantius an Arian Emperor, and charged there with stubbornness, for partaking with Athanasius, answered most freely before the Emperor; at last when after all fair persuasions and sharp threats, he found him persisting in his former resolutions, he gave him then three days time to consider of it, whither then to return to his Bishopric at home, or to be banished, or to set down what he would make choice of: He answers, O Emperor, send me whither thou wilt, three days or three months are all one to me; Truth and reason do not change with time. So into banishment he was sent. If men would in their straits, when they know not what to resolve upon, cast their lot into the lap of Conscience, they should have a more certain, easy and compendious resolution, then by consulting with flesh and blood, and reading (sometimes) many discourses. Cathedram habet in conscientia, qui corda docet. Conscience should be made Doctor of the Chair, It is the most sound Divinity Reader, and oftentimes the most satisfying Casuist in the world, and the best resolver of all our doubts.

Secondly, 〈 in non-Latin alphabet 〉 signifies rather an Interrogation or demand, as Beza saith well upon the place, though our translation render it an answer. Conscience hath many questions to put, and it is still the nature of conscientious men to be enquiring, as Manoah's wife, when she had the Angel to resolve her, now tell us, how shall we order the Child? What shall we do unto him? All that came unto John, wrought upon by his ministry, came with this question Luk. 3. 10, 12, 14. The most proper, and pertinent question, And what shall we do? What shall we do? said the Publicans, and People, and Soldiers: So is conscience still inquisitive, desiring to go upon safe grounds. It inquires at the mouth of God. 1. By Prayer, as David, Lord shall I go? as Job, That which I see not, teach thou me. 2. By the word, How is it written? How readest thou? is consciences question; And to the Law and Testimony, is consciences resolution. 3. Conscience enquires at the Priests lips, and seeks the law at his mouth. Mal. 2. 7. Comes unto him for private Conference, and satisfaction. 4. Conscience puts cases in writing, and propounds his doubts and scruples, and desires resolution; As the Corinthians had written to Paul, in a certain case which did much perplex them, desiring his resolution, 1 Cor. 7. 1. Lastly, Conscience hath many questions to put home to a man's self; He must commune with his own heart, and cause his spirit to make a diligent search in himself, as the Psalmist saith, he sometimes did. Psal. 77. 6.

From whence it is that you see still young Converts, they have many questions to make, and cases to put; they dare not walk at a venture (as the word is, Levite. 26. 21, 23, 27.) for that is indeed to walk contrary to God, as it there rendered.

CHAP. XI. Of the honest dealing Conscience.

GOod Conscience must not only be Good at seeing, and good at saying, but as good at doing; therefore I add after the well-sighted, and well spoken Conscience, The well-dealing. This which we call the honest Conscience, a conscience of absolute necessity in a Christian. so much of honesty before men, so much of good Conscience before God; want common honesty; and all that is left, is but hypocrisy. Say not this is morallity, and it is to be found among Heathens; It is Divinity also, and must be found among Christians; religion teacheth to honor it, though not to rest in it. And the Christians care must be not to despise it, but exceed it. Of this good conscience Paul glorieth, while he saith, Heb. 13. 18. Pray for us; for we trust we have a good Conscience in all things, willing to live honestly. To live honestly in all things, is an honor to an Apostle, and an undeniable argument of a good Conscience. Visibility and Universality are Popish marks of a right Church; but they are Protestant marks of a good Conscience, and a right Christian. We have a good Conscience.] The word translated Good ( 〈 in non-Latin alphabet 〉 ) signifies also honest; of this the adverb ( 〈 in non-Latin alphabet 〉 ) is derived, translated honestly. It might as well have been read, We have an honest Conscience, (and) in all things desirous to live honestly: where all good Conscience is to be seen, Act. 23. 1. there all Honesty is to be seen. So 1 Pet. 3. 16. Peter exhorts to this Good Conscience. Having a good Conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed when they falsely accuse your good Conversation. A good Conversation without will proclaim to all the world a good Conscience within. And a good Conscience ever binds us to our good behavior towards men. The Apostles Rule is Phil. 4. 8. Whatsoever things are honest, whatsoever things are just, whatsoever are lovely, and whatsoever of good report, those seek and do, as well as whatsoever things are true, are pure, are holy. And 2 Cor. 8. 21. Providing things honest not only in the sight of God, but in the sight of all men. Good Conscience must have Jacob's hands as well as Jacob's voice, must as well deal fairly as speak fairly. Good Conscience must look to a Thread, and to a Shoolatchet, as Abraham did. And must be able to say in the sight of all the world, as Moses and Samuel, Testifie against me, whose ox, or whose ass have I taken? whose gold, or silver, or apparel have I purloined, or coveted? whom have I defrauded, or whom have I circumvented in bargaining? The good ground in the Parable which maketh best use of the Word, is expounded by our Savior to be the good and honest heart, Luke 8. 15. And the man who is to be admitted into God's holy place, must be such an one as hath clean hands and a pure heart, Psal. 24. 4. Godliness and honesty are joined together, 1 Tim. 2. 2. as being inseparable. The life of Godliness is bound up in the bundle of Honesty. They are mother and daughter, as Naomi and Ruth, and cannot part company. Where thou goest, I will go, saith Ruth, where thou dwellest, I will dwell, where thou diest, I will die, and be buried with thee, Thy God is my God; so these go together, stay together, live together, die together; for they both serve one and the same God. Piety without Honesty is but seeming Piety, and really Pharisaical Hypocrisy; and all Honesty without true Piety is but Semi-honesty, and at best but Philosophical, & Paganish morality. Each of them parted make but half of a man. Both together make a complete Christian.

The Good Conscience must ever consider what may stand with Honesty. When carnal Reason and worldly Policy bid thee run with Gehazi, and say, This thou mayest do, and that thou mayest get, here is an Opportunitie, neglect it not; Good Conscience saith to them as Abner to Asahel, Turn aside from following me, for how shall I then hold up my head before Joab? How shall I answer this another day? Therefore no more Gain then what will stand with Godliness. What I may take with Honesty, that I will take; what I can keep with Honesty, that I will keep; what is offered upon Terms of dishonesty, I may not, I will not receive; what is received in way of dishonesty, I must and I will restore, as did Zacchaeus. Better Salvation should come to my house when I am restoring, then damnation to my soul, and a curse into my house, and upon my Posterity, when I am receiving. God shake every man out of his house and estate that restoreth not what is injuriously gotten, saith Nehemiah: and good Conscience saith Amen to it. It shall never be said of me, saith the conscientious man, that sin, or Satan, or fraud, or rapine, or usury, or bribery hath made me rich: for the fire of God shall consume the Tabernacles of bribery, saith Eliphaz, Job 15. 34. And the Congregation of hypocrites shall be desolate. But he that walketh in righteousness, and speaketh in uprightness, he that despiseth the gain of Oppressions, and shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing of evil, (viz. he that is every way a just, an honest, and a plain dealing man,) he shall dwell on High, his Place of defense shall be the munition of Rocks: Bread shall be given him, his waters shall be sure. Isai. 33. 15, 16.

But besides what hath been said, you may know an honest Conscience by these Notes.

1. He hath engraven in his heart this Maxim, I must be a Law to myself. h. e. though there were no human Law to force me to reason, and duty; no magistrate to awe me, no minister to reprove, no shame for ill done, no praise for good done; yet must I live conform to the old Law written in the heart of man. This man needs not his neighbor to call on him, saying, know the Lord, do justice, &c. For he is so taught of an inward monitor abiding in his heart. In this regard it is said, The Law is not written for the righteous, 1 Tim. 1. 9. For if other men were as honest as he, there needed not so many Laws, and a few Magistrates would be sufficient.

2. This is his Oracle, Whatsoever you would others should do to you, do you the same to them, Mat. 7. 12. Which is the Epitome of the Law and prophets, and is the voice both of Scripture, and Nature.

This, Lactantius saith, is the very root and foundation of all equity. And Jerome to a good woman, commendeth this saying, as the breviary or abridgement of all righteousness, to be written on her heart as a compendious Commonitory, quasi ad compendiosum locum quoddam Commonitorium illa tibi evangelij eligenda sententia est, & superscribenda cordi tuo, quae ad totius justitiae Breviarium pro fertur ore Dominco quaecun{que} volueritis, ut faciant vobis. homines—haec tibi quasi speculum quoddam paratum, & ad manum semper positum qualitatem tuae voluntatis ostendat &c.

Therefore saith Pareus upon the place, Christ would make every honest man his own rule and law, in his dealings with his neighbor. Would I like it well that others should suspect, envy, censure me with their tongue when I am absent; or abuse, deride scorn, and make jests of me, to my face; or would I be content that they should over-reach, defraud, and oppress me in their actions? then let me do the like to them, otherwise not.

3. You may be bold to take his word, and trust him; He cannot deceive, though he may be deceived, Errare potest, non fallere. His word is as his Bond, his Bond is as his Oath, and his Oath is as his Soul. By any of these you have him bound, and bound in Spirit: And let him go whether he will, he hath his Keeper with him. He makes Conscience of what he promiseth; because his promise came from a Purpose of performance. He reckoneth of his day debt, promise to thee, when thou little thinkest of him. He holds nothing to consist with his honor, which doth not with honesty, whence the ancients derived honor and honesty, on from the other.

Honest Regulus, the glory of the Romans being let go (when a prisoner of war) upon his Parell, or word passed to return, if a Peace were not agreed between his Nation, and the Carthaginians, made good his promise, although he knew it were as much as his life were worth; Fides data est servanda etiam hosti. When the honest man hath past his word, he saith, quod dixi, dixi, what I have said, I have said, as Pilate after his writing said, quod scripsi, scripsi, what I have said, or written shall stand.

4. You need not fear to take his money, his wares, his weight, or his measure; All are currant, and warrantable. His money currant, and weight as Abraham 's and Jeremiah 's was. He clips not his Shekel. His weight is down weight, his measure full measure. His Ephah, Omer, and Shekel are all Standard-proof. He knows nothing more abomination to the Lord then a false balance, Prov. 11. 1.

5. This man as you may take his word, or his money, his weight and measure; so you may take his accounts, he will be faithful and punctual in all his reckonings, disbursements and receipts wherein you intrust him; He will not set down Laid out more, or Received less then the truth is. As those honest workmen in Jehoiada's days that repaired the House of the Lord, laid out according to their Trust as far as was needful for Repairs, and brought in the Remainder; and it is said, 2 Kin. 12. 15. &c. That they did not so much as reckon with them, for they dealt so faithfully. Here is a commendation for a public officer, or a private servant, he brings in no false bills, but will be as true in his trust, and accounts, as if you had your eye always on him; you need not so much as question his reckoning, whereas such a dishonest servant as that was spoken of Luke 16. 6, 7. must be looked after, or he will wrong the Public to augment his Private, and will not fear to empoverish his master, or deceive his best friend to enrich himself.

6. This man ever respects not a Person, so much as a Cause. The Cause of the stranger, poor, fatherless, or widow is more to him, then the face of the rich, or the Letter of the mighty. He saith with Levi, to his father, and to his mother, I have not known you, nor did he acknowledge his brethren, nor knew his children, because they kept thy Word.

He is the man whom the Ancients were wont to Emblem with a Pair of Balances in one hand, a Sword in the other, and both his eyes shut, To dispense to all Justice distributive, or commutative indifferently, without respect of persons. Tros, Tyriusve— All is one. I am Debtor, saith he, to Jew, and Gentile, to do what is honest, though engaged to neither. In all matters in difference he inclines to that party where Reason, not Interest, swaies him; Amicus Plato, Amicus Socrates, but magis Amica veritas. This man is my friend, and that man is my kinsman, but good Conscience is my best friend, and truth my nearest kinswoman.

7. This man will sooner suffer any prejudice himself, then prejudice his neighbor. He sweareth to his own hurt and damage, but changeth not. No Prejudice valuable to the wronging of his Neighbors expectation, and his own Conscience. It was a famous speech of that noble Pomper when in a time of a great dearth at Rome, he was chosen Curator Annonae, and had now made great provision of Corn for the relief of his Citizens, being ready to set forward, there arose a storm, the Pilot persuaded him to stay, because of the danger; It matters not, saith he, hoist up sail, put out to Sea, it is necessary for us to sail, to live is not necessary. To stay and reserve ourselves is less agreeable with our honor, then to go and relieve our country is agreeable to our duty.

CHAP. XII. The tender Conscience.

THe next good Conscience is the tender Conscience; a disposition which the world calls Niceness, Simpleness, Peevishness, Timorousness, Scrupulousness, and what not? But it is the Right Temper ever of the gracious heart, it is that heart of flesh promised in the New Covenant, Ezek. 36. 25. and is that new Divine Nature wrought in the New Creature, when once the old heart of stone is taken out; it is that Tremulous and Contrite Spirit in which God delights to dwell, Isai. 57. 15. next to the Company of an Angel, or a glorified Saint. Thus saith the High and lofty One, that inhabiteth Eternity, whose Name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the Spirit of the humble, and to revive the heart of the contrite ones. This was that gracious disposition for which Josiah was praised and spared, Because thy heart was tender, and thou hast humbled thyself, when thou heardest what I spake against this place, &c. and hast rent thy clothes, and wept before me, behold, I will gather thee unto thy fathers in peace, and thine eyes shall not see the evil which I will bring upon this place, saith the Lord, 2 King. 22. 19, 20.

This was that self-smiting that was still observed in David 's heart, which shown him to be of a right tender Conscience. When he had done a very small injury to his deadly enemy Saul (the Lord's Anointed) not touching his life, but his lap, not cutting his Throat, but his Coat, his Heart smote him much; he wished it had been to do again, he would not then have done it, 1 Sam. 24. 5. and 2 Sam. 24. 10. when he had committed that other sin of pride in numbering the people, His heart smote him again, he cries out I have sinned greatly, I have done very foolishly: This is that tenderness in converted Ephraim, Jer. 31. 19. who smote on his thigh, when sensible of his sinful miscarriage, and in the penitent Publican, who smote himself on his breast, Luke 18. 13. A gracious and blessed frame of heart it is.

But opposite hereunto is that temper of the wicked, and graceless heart, which the Scripture brands with many ignominious names. The Heart of Stone, Ezek. 36. 26. The heart of Adamant, Zech. 7. 12. The Brawny, dedolent Conscience, Eph. 4. 19. The spirit of slumber, or Lethargy, Rom. 11. 8. Eies without sight, set in the head. The whores forehead, Jer. 3. 3. The stiff neck, iron sinew and brow of brass, Isai. 48. 4. The seared Conscience, 1 Tim. 4. 2. Greediness of sin, Eph. 4. 19. Isai. 56. 11. The Enlarged, Capacious, Grave-like, or Hell-like conscience, which is as an Open sepulcher, receiving all that comes near it, entertaineth the most stinking carcase, and is not sensible, or offended; A whole man at one morsel, and is not satisfied. He is as Hell, saith the Prophet, that cannot be filled, or as the daughter of the hors-leach, crying unsatiably Give, give, yet never saith, Enough; can swallow a whole house, yea, it may be a widows house, yet can make a Long Prayer after all; But hath no remorse before, nor makes any Restitution after. This rusheth furiously into the Battle, crieth Aha at sin, as the horse at danger. This Conscience could drink up Jordan, is as impenetrable as Leviathan, which esteemeth iron as straw, brass as rotten wood, when sharp stones are under him, he plays upon them. He laughs at the shaking of the spear, his heart is a • the nether millstone, Job 41. Per totum. This hath made a Covenant with Death, and is at agreement with Hell; He regards neither one nor other, nor feareth either God or man; But eats the bread of wickedness, and drinks the wine of violence, whose sleep is less that night, when he hath done no mischief in the day, Prov. 4. 16, 17. No surer note of one going to hell in all the world, then this temper. This is Satan's flesh-brand, or the mark of Cain, as there is no one surer note of the state and truth of Grace, then tenderness of Conscience wheresoever it is found.

These are past knowledge, Psal. 14. 4. Past shame, Jer. 8. 12. Past feeling, Eph. 4. 19. Past sorrow, Rom. 2. 5. yea, Past fear, Psal. 36. 1. and at last after these many steps to Hell, come to be Lamech-like, Gen. 4. 24. Past hope in this life, Jer. 2. 25. And past Recovery, or past salvation in the next.

To prevent this, labor after tenderness of Conscience, which is that, that doth make and keep, and manifest a good Christian.

But here I must distinguish of tenderness; it is twofold; one

• Culpable, faulty, and diseased.
• Laudable necessary, and from soundness.

There is a tenderness of body sometimes, which proceeds from Soreness, sickness, infirmity. As there is a lively sen • ibleness proceeding from health, and a right constitution; So there is a faulty and vicious tenderness, and imbecility of spirit, which is five-fold. There are five tender Consciences thus, and never an one of them good.

1. When one is so tender, that he cannot endure to be touched with a reproof. This is a tenderness indeed, but an unsound and discased tenderness; not so tender but that he dare adventure on a sin, but he must not be told of his sin; The man who hath a byle, when you touch him, saith, gently I pray, it is tender, when indeed it is sore, and putrifi'd, and harbors much filth within it. This is an ill tenderness. Thus only wicked ones are tender, and squeamish, prophecy to us smooth things, say they, Isa. 30. 10. Give us of your softest Pillows, Ez. 13. 18. Oh how tender was Amaziah, the priest of Bethel, Amos 7. 10. He complains of Amos, as a turbulent, and factious Preacher, The Land is not able to bear all his words, he must be restrained. How tender were Jeremiah's accusers, Jer. 38. 4. We beseech thee let this man be put to death, for be weakeneth the hands of the people, and he seeketh not the welfare of this people, but the hurt. He is no ways well affected to the State, but a malignant; So they, Act. 5. 33. & 7. 54. were cut to the heart and gnashed at Steven with their teeth, as if they could have eaten him up. Thus tender was the High Priest, who rent his clothes at Christ's supposed blasphemy, when he should have rent his heart for his own treason, cruelty, and hypocrisy. All this is not tenderness, but effeminate softness outwardly, and inwardly the greatest hardness. There may be mollities animi, where is maxima durities cordis, as in the godly there may be summa durities or is, & vultus, when maxima mollitudo cordis, Ezek. 3. 9. Christ's face was harder then flint, Isa. 50. 7. Ezekiel's then Adamant, when the heart was most tender. So e contra, wicked men have tender skin, and flesh, hard heart and spirit. Their Passions are soft and touchy; Their dispositions hard and unruly; Their love to their sin is tender, to their souls as cruel as the Ostriches of the wilderness, Lam. 4. 3. This is a corrupt softness, like that in a rotten Plum, which if you touch, you break; But it hath a hard stone in the midst that will not break. So have these a hard stone in the heart, when so much outward tenderness. But the right tenderness is that which was, Act. 2. 37. Their hearts were pierced, and being pricked in heart, they cried out, Men and brethren, what shall we do? They fall not out with Peter, but with themselves. As Austin looked upon it as a mark of grace in Alipius, when he had reproved his sin, viz. Stage plays, Quod ilius acciperet ad succensendum mihi, accepit honestus Adolescens ad succensendum sibi, & ad me ardentius diligendum. When another would have been angry with me, the honest youth (saith he) was only angry with himself, and loved me the better. Right tenderness is to be very sensible of the evil of sin, and the danger thereof; thereupon impatient of the sin, but easily patient of any Reproof; Let the righteous smite me, Psal. 141. 5. that my heart may not stab me another day; and let him reprove, that my own heart may not reproach me: you see the sound hand will endure touching and shaking, when the sore hand must not be so much as touched.

2. Scrupulousness; As when one hath got some stone or gravel in his shoe, he cannot set his foot on the ground without complaint; he cries out Tender, when his foot is plainly Galled; This is no good tenderness neither: Take out this Gravel, and he may walk without anymore ado. The Apostles rule will help him. Rom. 14. 5. Let every man be fully persuaded in his own mind. His meaning is not that he would have us at adventures lay aside all Enquiries; but only rid ourselves of unnecessary, and unprofitable scruples. Unnecessarie scrupulousness is when a man makes a stir about that in which God's Word is silent, and makes a sin where the Scripture makes none. The priests made one while a great scruple of going into the Praetorium, the house of a heathen man, least they should be ceremonially defiled, and so held from the Passover, but made no matter of defiling themselves morally with the guilt of Innocent blood. Another while they made a great scruple of putting the money into their holy Corban, because the price of blood, but questioned not the giving the money unto the same end, and taking the blood itself upon themselves and their children, Matt. 27. 25. These tithe mint and Cumin; and yet neglect the grand and weighty matters of the Law, which God gives especially in charge, Mercy, truth, and Judgment; keep a stir about washing of pots, and hands, make nothing of filial disobedience to parents; strain at a Gnat, swallow a Camel; cannot walk upon even ground, yet can dance bare-foot among thorns, and kick against the Pricks. Herod had a great deal of this Conscience, he had passed his word, and given his Oath; to go back were perjury, but to go forward by virtue of his rash oath to commit murder is Piety; when the rule is injusta vincula rumpit Justitia. Unnecessarie and vain scruples the Apostle would have us lay aside, 1 Cor. 10. 25. asking no question (in such cases) for Conscience sake.

3. A third faulty tenderness, is that too much facilness, and flexibleness of spirit to every Counselor, and Enticer, whereby the blind often follows the blind, or at least, the blind follows the lame: for which Ephraim was broken in Judgment, because he was so ready and obsequious at every commandment, Hos. 5. 11. of this man you may say he is

Thus tender-hearted was Rehoboam, 2 Chro. 13. 7. Tener cord. But to whom was he so tender-hearted? It was only to the young men's Counsel. The wiser Old men found him not so tender to better counsel, but pertinaciously stiff to them, and immoveably resolved not to yield in the least to any submissive Petitions, for the ease of his aggrieved Subjects. Zedekiah, who rebelled most against the word of the Lord of any other, was as easy and flexible to the Princes as could be imagined, Jer. 38. 5. The king is not he who can do anything against you, saith he to the Princes; but as inexorable and refractorie to Jeremy as was possible. These the world calls your Good Natures, you may work them as you will, and lead them whither you will; but who is it that may lead them? Not God, not the godly Minister, not his religious Parents; but his vain Companions. But he only can be said truly to be of a Good nature, who is partaker of the Divine Nature. I am sure Christ sets us another Example. He was as immovable as a Rock, as hard as Adamant, he set his face as flint, Isai. 50. 7. When he heard any evil motioned, Get thee behind me, Satan, Matt. 16. 23. said he to Peter. So to Satan tempting, Matth. 4. 10. Get thee hence Satan; But to God, It is my desire to do thy will, O my God. I came not to do my own will, but his that sent me. And to John, It becomes us to fulfill all righteousness. This is the right good Nature, to have a face of flint, a fore-head of Adamant, harder then flint, as Ezekiel's was to any evil motion, but as soft as wax to any good: Bray him in a mortar among wheat, yet is he steadfast and immovable: This hardness is better then all that former tenderness.

4. The fourth ill tenderness is of that Conscience which is weak and sickly ( 〈 in non-Latin alphabet 〉 the Apostle calls it, 1 Cor. 8. 12.) and which is easily cast down and discouraged: This was the disease of the stony ground, it was so tender, that it was offended at the Cross. Outward tenderness is a disease, inward is a virtue; The stony ground was outwardly tender, but inwardly hard, therefore could not endure any outward scorching; The good ground on the other side was inwardly soft and tender to give Root to the seed received, but it was outwardly hardy, able to endure all weathers. This kind of Conscience cries, A lion in the way, I shall be torn in the streets. This picks a quarrel at the Gospel for some Circumstances, Why do thy disciples eat with unwashen hands, and walk contrary to the old Ceremonies of the fathers? Mark 7. 2.

This bird-eyed conscience, as I may call it, starts (as the bird-eyed horse) at every leaf shaking, or bird flying, and lays his Rider on his back, or flings him into the dirt haply; this is a pitiful weak conscience: This was the conscience of the mixed multitude, and of the ten spies; they started at sight of an Anakim, and would not by any means advise the people to endanger themselves by adventuring forward.

This conscience is known by these ill Properties: 1. It is apt to scruple things lawful, it eateth nothing but herbs, Rom. 14. 2. 2. It puzzleth and perplexeth itself about businesses of no great moment, about days, meats, &c. Touch not, taste not, handle not, Col. 2. 21. 3. It is apt to judge him that (upon better grounds) is not of his mind and practice, Rom. 14. 3. Let not him which eateth not, judge him which eateth, which he is very apt to do. 4. He is apt to stumble, Rom. 14. 21. 5. Or to be grieved, and distasted, Rom. 14. 21. Occasions whereof as it is the duty of the strong and wise Christian to avoid, so it is the property of the weak to be subject unto.

5. And a fifth ill tenderness there is of the Conscience all awakened, but such as cannot take any rest more, Psal. 77. 2, 3, 4. My sore ran all night, and ceased not; my soul refused comfort, I complained and my spirit was overwhelmed: Thou holdest mine eyes waking: I am so troubled that I cannot speak. So the like Psal. 51. 3. My sin is ever before me. Psal. 38. 17. I am ready to halt, and my sorrow is continually before me. 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 frowns in God, and no hopes of Redemption by Christ, or of recovery by the Spirit of Grace. This is a sad Tenderness, or Soreness, or Bruisedness, or woundedness of Spirit, through too much sensibleness of sin tending apace towards fearful distrust of God, and despair of mercy. This poor soul is as a man who hath all his bones broken, and all his members dislocated, and out of Order, his heart melting like wax in his belly, his spirit even failing, nor can he turn himself in his bed without pain. A tenderness this is, but from disease, not soundness.

Or as you see another man who hath a sore raw eye, or an eye that hath been scalded, or scorched in the fire, it is very tender, it cannot look upon the Sun, or a Candle without offense; it always runs, drops, trickles, and requires some soft silk, or fine Linnen to be before it. So the conscience scorched with sin, that hath not the fire taken out by the Eye-salve made of Christ his blood, Rev. 3. 18. and hath not the fine silk and Linnen you read of Rev. 19. 8. is a sad Conscience though tender; it is raw and running, and sore, and fiery. Such a Conscience is tender indeed, till it be the worse again. Thus Leah's eyes were said to be tender; it was small Commendation to her, they were debiles weak, as Junius renders it. Rachel was more fair, and more beloved; her eyes were not so tender, Gen. 29. 17.

But the Right tenderness of Conscience is that due Proportion of sense in an awakened and self-observing spirit, which labors to keep the soul guarded, and unmolested. He takes up the resolution of Job, My heart shall not reproach me so long as I live, Job 27. 6. q. d. I can endure reproaches enough from any other hand, I am so outwardly hardy; but from myself, and my own Conscience, I love not to be upbraided with inward heart-burning, and risings in my stomach, I am inwardly so sensible.

This tenderness shows itself in respect of

• God.
• Others.
• Self.

1. Of God; in everything to which God is entitled, and hath interest in. Moses stands for a Hoof. Our Savior tender of the least Jod, or Title of the Law of God, He was all in a flame with the zeal of God's house, when he saw it perverted to uses of merchandize. This is not to be called Strictnesse, Scrupulousnesse, or Rigidness, but right Tendernesse, and true Zeal. The command of God to his People is Exod. 23. 13. In all things whatsoever I have spoken unto you be circumspect.

1. Particularly and principally he is tender of those things wherein God's Glory and Honor is concerned. Our Savior layeth down this for a Maxim Joh. 7. 18. He that speaketh of himself, and acteth for himself, seeketh his own glory; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. And he therein did vindicate himself against his calumnious Opposers. Joh. 8. 49. 50. I honor my Father, and ye dishonor me. I seek not mine own glory: There is one that seeketh, and judgeth. This tenderness makes a man altogether regardless of self, in respect of Name, Credit, Family, Commodity, yea, of Life. I count nothing dear to myself, so that God may be magnified, be it by my loss, or life, or death. The Holy Martyrs counted nothing great, or precious, or base, or hard, in relation to God's Honor. When the Christian women in Julians time were forbidden to sing their Psalms in their houses, they sang out the louder, especially when the Emperor was to pass by: And they sang out those verses of the Psal. 115. 4. 8. The Idols of the heathen are silver and gold, the work of men's hands. They that make them are like unto them, and so are all they that trust in them. Yea, they added by the appointment of Publia the head and forwardest of the Company, to their former wonted Psalms, that verse of the 68. Psalm. Let God arise, let his enemies he scattered. And when the Emperor in a rage sent for her into his palace, and commanded her to be beaten; She accounted herself honored, saith the History, and went home, and sang nevertheless as she was wont to do. Yea, the Ecclesiastical writers of that Age tell us, that when that Apostate Julian had thrown down Christian Religion, and set up all kinds of Religions, and Idol-worship; the Christians would sing publicly, and at their burials, &c. Confundantur omnes, qui adorant sculptilia, &c. Confounded be all they that worship graven images. No Restraint could hinder them from professing their Religion, and reproving his impiety.

This is right tenderness, when in a clear cause of God it makes one like a Brazen wall, Jer. 1. 18. or like Adamant, harder then flint, or like fire invincibly resolute against all discouragements, to break through whatsoever difficulties, to declare for the Honor and Worship of God.

Josiah was a man tender-hearted, no man more, yet in the Cause of God, and in promoting Reformation in Religion, how beyond measure was he passionately zealous, that he could not possibly escape the worlds Censure of immoderate Rigour, Crueltie, and too much Severitie; yet he hath this honorable Testimony from the Spirit of God, 2 King. 22. 25. Like to him there was no king before him, that turned to the Lord with all his heart, and with all his soul, according to all the Law of Moses, neither after him arose any like unto him. Yet this tender-hearted Josiah burnt idolatrous Priests alive, and sacrificed them upon the altars, and burnt the bones of the dead: He threw down Altars, and would not leave standing any of the old high Places, that some worse Kings had set up, and some better Kings had in their days tolerated; he would allow no longer diversity of worships, and plurality of Religions, upon any such pretence as giving Liberty of Conscience. This had been a foolish tenderness had he done so, and had (fitter for a weak Rehoboam) been the greatest impiety that could have been shown to God, and the greatest cruelty to men's souls.

Jeroboam and Jehu in their own things zealous, in matter of the subjects liberty seemingly and Politickly tender, stout Champions against, and bold Opposers of the Exorbitancies of Princes; but all was to build their own houses; in the things of God as cold as Coleworts. Jeroboam frameth a Politick Religion suitable to the Temper of the People, and he would have Priests of the Temper of his Religion; no Scripture Canon to settle his Religion by, or any bred up in the Schools of the Prophets, (their then Universities) for his Priests; but any gifted, or rather giving brother, though of the lowest of the people, fit to Officiate in that Emploiment, which they atheistically look upon as a human but politick Invention to keep men in awe, and Order. Here was State-tenderness indeed, but too much; but no Church-Tenderness at all; great and tender respect had to their own glory, none to God's, and accordingly it prospered.

On the other side you find Nehemiah earnest and tender in God's Honor and Interest; careful he was, and strict order he gives that the Sabbath be more religiously observed; how enraged was he to see the Temple, or any lodging thereunto belonging to be perverted from that use which it was first intended for? he threw out Tobiahs housholdstuff, he required the Priests and Levites Portions and Tithes should be restored, contended with the Nobles, and took on passionately, because the House of God was forsaken; yet in his own particular concernments he was the most remiss man in the world, to the loss of many a fair hundred of pounds that he might have made of his Public Offices, as well as others before him, But thus did not he because of the fear of his God, Neh. 5. 15.

2. This tenderness must show itself again in respect of God's Truth, which must be bought, not sold. How tender or jealous do you find Paul, Gal. 2. 11. when the truth of the Gospel was in danger? He that could in other things be made all things to all men, when truth and holiness might not be prejudiced, would not admit of any halting in Peter, but fell out with him, Resisted him to the face, and sharply expostulated with him. The least Jod and Tittle of Divine Truth is very precious, and not to be thrown away. As the least pieces of Jewels, or filings of Gold are very precious, and to be made much of. He that breaks one of these least commandments, and teacheth men so, shall be called least in the Kingdom of Heaven. Matt. 5. 19. In the second of the Revelation the Church of Ephesus is commended by our Savior for two things seeming contrary, her bearing and not bearing, her Patience and Impatience: I know thy works, and labor, and patience, and how thou canst not bear them which are evil, but hast tried them that say they are Apostles, and are not, and hast found them liars, and hast born, and hast patience, and for my Names sake hast labored, and hast not fainted. Here is bearing, and not bearing, patience and not suffering commended, which seem to imply contradictions: But it is easily reconciled. Any thing that touched self they could bear; the least diminution of Divine Truth they could not bear. There is a Patience that is a virtue sometimes, and sometimes a sin. There is an Impatience that may sometime be a virtue, as oftener it is sinful. In thy own cause show Patience, in God's cause take heed of too much Patience; Suffer thou, that truth may not suffer; Shew Patience in suffering evil, but in doing ill, and approving evil, Shew thyself impatient, it is then the better virtue.

And as the good man must show his tenderness in retaining of and contending for old Truths; so must he take heed of venting any new doctrines. Be not too busy in doubtful disputations, Take heed of stamping God's Image on our Coin, and writing his superscription about our new and uncertain Conjectures, and obtruding our own conceived new lights upon the worlds credulity. Thus may the false prophets do, of whom we are foretold, who shall for filthy lucre, or airy honor, make merchandize of God's truth, others souls, and their own Consciences; 2 Pet. 2. 3. whose Judgment slumbereth not, and whose damnation sleepeth not.

How happy is that Minister that can say, I have done nothing against the truth, but for the truth; I have not followed cunning devised fables in setting forth the Gospel of Christ; nor are we as many who corrupt the word of God, but as of sincerity, and as of God, in the sight of God speak we in Christ. How sad is it Our Church should be troubled every day, and weak unstable souls tossed to and fro with that which was the haunt of the falls prophets of old, I have dreamed, and I have dreamed, Jer. 23. 25. How much better were it if all could say with the Apostle John, I write no n • w commandment unto you, but the old commandment which ye had from the beginning, and that old commandment (he saith it again) is the word which ye heard from the beginning, 1 Joh. 2. 7.

Truth is not to be looked upon as a Garment that may wax old, and needeth to be new dressed, and fitted to the persons, and the times; but as the Sun which retains its first Light, Luster, and Majesty; that though it bring forth the same Light, and appear in the same Likeness every day, yet is it every day welcome, and looked upon with delight.

God's Servants have always thought they could no ways do better service then in seeking to stop new errors in their Course, or to procure Liberty and encouragement to old Truths, therefore have been content to lose Places, Offices, Life, that Truth might not lose ground, and would adventure anything to help forward Truth. There is a notable story of One Terentius a valiant and Fortunate General under the Arian Emperor Ualens, who for the many great services he had done, was bidden by the Emperor to ask whatsoever he would for his Reward, and he should have it. But it is said, he made no use of this large Offer, to ask Gold, Silver, Lands, or Offices, but made this only Request to the Emperor, That one Public Church might be granted to the Orthodox and sound Christians, who were denied the Public Exercise of their Religion. The Emperor in a rage tore his Petition in pieces, and bad him ask somewhat else; but he gathered up the torn pieces of his Petition, and made the same request again, and said, Oh Emperor, you promised to grant me any Request that I should ask, I have nothing else to ask but this, I will have this, or nothing.

Thirdly, Tenderness of spirit will show itself as in regard of God's Honor and Truth, which refer to God, so in respect of whatsoever doth proceed from God, as to yield and submit to every Command of God, for he is the man of a contrite heart, who trembles at his Word, Isai. 66. 2. One word of God prevails more with him then a thousand stripes with a fool; when God saith, Go, he goeth; when come, he cometh; when do this, he doth it; when fly that, he flieth it. I must be about my Fathers business. I came not hither to do mine own will; but the will of him that sent me. These were the words of the Son of God. It was an excellent Expression of a gracious heart, of Baldassar a German Divine in an Epistle to Oecolampadius, Let the Word of God come, let it come, and we, if we had six hundred necks, would put them all under it. This man is now so tractable, and easy to be ruled, that even a child with the Word of God in his hand may lead him, as was foretold, Isai 11. 6.

Fourthly, this gracious Conscience doth ever yield, and melt, and break under any Threat of God's Word, or sense of God's Displeasure; Thus you read that Josiah was affected upon the reading the Threats of the Law, his heart was tender, he rent his clothes, he mourned and wept, 2 King. 22. 19. But when the like Roll of Judgment was read in the ears of Jehoiakim, it is charged on them as a sign of their graceless obstinacy and security, that not a man of them was afraid, nor rent their garments, neither the King, nor any of his servants that heard those words. This man saith, Shall the lionroare, and the beasts all tremble? Shall the trumpet sound, and the people tremble? and shall the Lord God speak, and we not be afraid? This gracious soul is like the watery and dropping cloud, which hangs low, and is full of the Influence of Heaven, and leaves a blessing where it falls: whereas your high-flown, secure persons, and such as in their own account need no repentance, but are past it, or like those higher and brighter clouds, which have nothing in them.

Fifthly, he doth much more yield and humble himself under God's mighty hand in affliction, and if God put him into that furnace, he comes forth as gold all melted, and refined, and with a new stamp, I abhor myself, and repent in dust and ashes, said Job, 42. 6. whereas another uncircumcised heart will not be humbled, nor accept of the punishment of his iniquity, but walk contrary to God, after he hath begun to walk contrary to him: Oh this is a desperate condition: The Hypocrites in heart heap up wrath, they cry not when he bindeth them, Job 36. 13.

Lastly, this gracious frame of heart doth make the soul kindly thaw and melt under the sense of the free favor, and abundant love of God; As you see the Ice contracted and hardened with cold, dissolves of itself under the warmth of the Sun. This is right Evangelical Tenderness; Shall not so much Love constrain me? What cords shall draw me, if these draw not? After such deliverance as this, shall we again break thy commands? Wouldst thou not then be more angry with us? say those godly and Gospel spirits in Ezra's time, Ezra 9. 14. This was the gracious Temper of that poor woman, Luke 7. 38. dissolved into Tears by the warm overcoming Love of Christ. Christ loved much, she mourned much; Christ forgave much, she repented much. This is the right Gospel Temper to fear the Lord and his goodness, Hos. 3. 5. Have you not seen the hardest Sugar dissolve of itself when dipt into the Cup of wine? Nothing so powerfully breaks and dissolves a gracious heart, or hath the like mollifying virtue, as to be steeped in the Love of Christ. Lord thou hast ravished my heart with one of thy Eyes. The Masters eye and heart of Love set Peters heart afire, and his eyes a broach. Just as you have seen the soft and gentle fire drawing out all the moisture of the ripened Rose, and causing it to distill his dew in sweetest drops. So is this Soul affected with the Love and Grace of God: Shall I sin because Grace doth abound? Shall love the less, because God hath loved me more? Is this to requite the Lord, to be most straitened when his bowels have been most enlarged? Must not Judgments needs break, whom Mercies cannot bend? Is he not worthy to have Judgment without mercy, that despiseth mercy? And may not he expect to find grace turned into fury, who hath already turned Grace into wantonness? This last is the Tenderness of filial Love, as the former was of filial fear. And so much of this first part of Tenderness in respect of God.

Secondly, Tenderness of Conscience must show itself in reference to Men as well as to God, and so both to all in general; and to each man particularly, to godly, to wicked, to strong, to weak.

1. To the godly, and that, 1. Forbearing to offend one of them, one of the least of them by any just scandal, or grievance on our part, Who is offended (at least through my default) and I burn not? saith tender Conscience. He is ever tender of the Peace, and studious of the satisfaction of every honest man▪ If my meat, or my wine, or my apparel, or my hair, or my Company make my brother to offend, I will eat no meat, drink no wine, put on no such apparel, keep on no such hair, frequent no such company while the world standeth, least I make my brother to offend. This is the voice of Tender or True Conscience, like that of the Apostle 1 Cor. 8. 13.

2. We must be as tender of their Reputation, that we expose not them, or rather Religion in them to reproach. What an excellent Instance have we in Joseph? who is called a just man for his labor. He had looked upon Mary formerly as a godly and gracious woman, and she being now with child, he knew not what to think on it; but having a purpose to leave her (being formerly contracted to her) that he might not bring reproach upon himself, he purposed to leave her privately, that the world might not take notice of any such thing, that so he might not bring reproach upon her. Joseph her husband (saith the Text) being a just man, and not willing to make her a public example, was minded to put her away privately. This was his Care, his Honesty, his Tenderness, and his Righteousness. But where shall we find the like Tenderness or Righteousness nowadays to salve the Credit, and conceal the failings of our brethren? we are glad if we have anything to Paradeigmatize them for, and say, Report, and we will report it, Jer. 20. 10. As if we were of the mind of him of whom Jerome spake, whom he calls passionately Scriptorem illiteratum, qui Procacitatem, & maledicentium in omnes signum estimet bonae Conscientiae, that is, to think there is no other token of a good Conscience then to speak ill of other men, and traduce their persons, and lay open their nakedness to their disgrace. That godly Emperor Constantine was quite of another mind, who was wont to say if he should find a Christian Bishop, or Pastor overtaken in any infamous Act, he would rather pull off his purple Robe to throw upon him to cover him, then that any should come by his means to hear of it, to the scandal of Religion. I am sure this is more like to the Example of Christ, who casts his Purple Robe upon us, that our sins should not be taken notice of.

3. This good Conscience will make us tender of disagreeing with, or dividing from any who are godly, upon unnecessary and frivolous grounds. Enter not upon doubtful disputations, fall not upon questions that nourish jangling, but destroy Edification: This is the common sin, or misery shall I say, of these times? Or shall I say both? There is much of misery in this sin, and much of sin in this misery. How much good is ill spoken of ordinarily, because it is the good of such persons against whom we have taken up a prejudice? and how much ill is gladly spoken of with the Joy of all the heart, when it is of some persons, of whom we had rather hear ill then well? when we should study to make and represent one another as good as we could, that we might congregate and unite, we strive to make (at least to represent) one another as bad as we can, that we may disgregate, and divide. This is a lamentation, and cannot but be for a lamentation to all godly, and peaceable spirits, to see such unkind Heats and Animosities raised and cherished among men (otherwise) godly, judicious, and learned, differing about matters of no great moment; yet filling the world with bitter invectives one against the other. Jerome is fallen out with Ruffinus, and writes bitterly against him, Ruffinus thinks as much scorn of Jerome, as he could possibly of him, he resolves not to die in his debt, he writes as bitterly against him. The truth is though both good men, they were both to blame. There was too much of passion in them both. Must they needs be condemned, and abandoned by all men, whom some learned men have once condemned, and that haply out of inconsiderate prejudice? must a godly man be presently expunged out of the Calendar of Saints, and enrolled in the black Bill of Heretics, because it pleaseth some to reckon him such? Must Jerome's only Censure, and sharper writings against Helvidius, Jovinian, Uigilantius, Arius, or some others, make them ipso facto execrable Heretics? When upon through disquisition and calmer consideration their reputed errors were but the prejudices of those present times: Oh how were it to be wished that this were more thought of upon all hands: So that Christians might not be to Christians as the Jews were to the Samaritans. Joh. 4. 9. The Jews have no dealing with Samaritans. And that one godly man might not be to other godly men as a Shepherd to the Egyptian, Gen. 46. 34. and that our public meetings, and our religions exercises there, might not be as the Israelites Sacrifice in the sight of the Egyptians; both of them an abomination, Ex. 8. 26. How happy were we if we had so learned Christ, as to put off with the old man, according to the Apostles counsel, Eph 4. 31, 32. All bitterness, and wrath, and clamour, and evil speaking, with all malice, and to be kind one to another, tender-hearted, forgiving one another, as God for Christ's sake hath forgiven us.

2. As we must be thus tender to all godly ones in general, so especially to the weaker ones among them, no ways to discourage them, despise them, or impose any burdens upon, much less lay any stumbling-block before them; but to bear their infirmities, Ro. 15. 1. condescend to their terms, Rom. 12. 16. And not to please ourselves, but them rather. This is to be like-minded to Jesus Christ, who is tender of all his little ones that believe in him: He himself bears their infirmities, and feels their sicknesses, Mat. 8. 17. He (saith the Prophet) gathereth up the Lambs with his arm, and carrieth them in his bosom, and gently leadeth them that are with young, Isaiah 40. 11. He doth not strive nor cry, nor is his voice heard in the streets: The bruised Reed he breaketh not, and the smoking flax he quencheth not. But was among his Disciples as one that served, Luke 22. 27. He could wash their feet, and stoop to any the meanest office, to leave with them a never dying example of matchless humility in remembrance. It is no argument of weakness (said a learned man) but of much strength, to be able to bend the body backward, and to recover ones self again; so to stoop backward as it were, to our brothers weakness, implies much prudence and strength of grace in us.

3. Nor are we to be so tender of the godly only, strong or weak, but our moderation must be known to all: The wicked himself must see we are tender of his good, more then he is of his own good: With meekness we are to instruct such as yet oppose themselves, with well-doing (not with ill speaking, and contumelious reviling) to put to silence the ignorance of foolish men, and we are to labor to take away all occasion from such as seek occasion to speak reproachfully of us, 1 Tim. 5. 14.

4. But of all others we must show our selves tender most of the good of those who are nearest to us, that we and our houses may serve the Lord, that all ours may be God's. Job disliked sin in others, but was most fearful of it in his children, least they should in his absence curse God in their hearts. Paul was especially jealous of his Corinthian Believers, with a godly jealousy, whom he had espoused to Christ, because his heart was enlarged to them. Austin saith of his mother Monica, That it was as much to her as the new bearing of a child, whensoever any child of hers did amiss. Toties filios parturiebat, quoties à Deo eos deviare cernebat. This is right Religious tenderness, when we put no difference between sin in a friend, and in an enemy or stranger, unless this difference, to be more plain in rebuking thy friend, and dealing effectually with him, to reclaim him. If thy signet on thy right hand, or thy friend in thy bosom, that is as thy right eye, cause thee to offend, show most love to him by the most dislike of his evil way. Be not like Pharaoh, who would have an Israelite beaten, whether there was a fault or no; but his own servants, in whom the fault was, must not be beaten, but borne out in all they did, Exod. 5. 16.

Thirdly, In respect of self, tender conscience hath much to do, and will show itself in these particulars:

First, in respect of sin already committed, his heart now smites him as oft as he sins, 1 Sam. 24. 5. and 2 Sam. 24. 10. his heart gives him no rest, till he hath made his peace with God by renewed repentance; and with man by restitution, or other satisfaction, as Zacchaeus did. This is a certain evidence of the life of grace within, when so sensible of sin committed: Thus was David after his foul sins, his iniquities were ever in his eye, they cost him many a tear, groan, yea they made him howl out ere he had done, he made his bed swim with tears, his eye dim with weeping, and his flesh abate with fasting. The like was to be seen in Peter, after his shameful denying of his Master.

Austin tells us what a change he saw in himself, after his conversion in respect of sin, Exarsi aliquando saliari in inferis. He said he could never have enough of it, he could have gone to hell to fill his body with it; no bread to him like those husks: And though he was wont sometimes to think of his sins, yet all his prayer was rather to have sin pardoned, then purged and mortified: and his hearts secret wish was, that his lusts might be satisfied rather then extinguished. He did pray indeed sometimes for continency, and victory over his lusts, but he was afraid he should be heard too soon. But after he had put his hand upon the hole of the Asp, and had done playing before the Cockatrices Den, he tells us what his sins cost him: Then he had enough of hell, Rodebar intus, & confundebar vehementer pudore horribili, quibus sententiarum verberibus flagellavi animam meam?

He then felt as he said, an inward gnawing worm within him, and a fearful horror of shame fell upon him, that he fell out with himself, that he did chide and rattle himself to the purpose in his privacy for his former folly, and foul miscarriages.

2. In respect of sin not yet committed, He fears, and departs from evil, and shuns all occasions and provocations leading to it, How can I yield to any such wicked act, and sin against God, saith Joseph to his immodest Mistress, whom he did fly from as from a Serpent; he would not hearken to her, though day after day solicited by her, either to lie with her, or be in her company. Austin also tells us what care he had after that happy change in him, to keep himself from his wonted sins, In illa grandi Rixa interioris domus, quam fortiter excitaveram cum anima mea in cubiculo nostro cord meo, &c. That there was so much unquiet and chiding in his little house, his heart, between his lusts and his conscience, they fell out so sharply, that they must needs part; and he would never harbor his wonted lusts anymore: A happy falling out, and a happy parting.

3. Tender conscience flies those which the world calls small sins as well as gross sins: He will not be found in a lie, no not in an officious or excusatory lie, such as Gehazi 's was: He sticks at a thread, and a shooelatchet, he feareth an oath, even a lawful oath, if not necessary. He flies your lesser Oaths (as they are counted) of faith and troth; he takes heed of idle words, wanton looks, vain thoughts, wishes and motions; he allows not a light behavior, an unseemly habit; he is watchful against inordinate anger, immoderate cares or labor, even in his honest calling; he knows in much laughter, and unseasonable mirth, there is danger; in loquacity and multitude of words, there is no want of sin. He finds foolish talking, and vain jesting, reckoned among sins, and forbidden; that jesting 〈 in non-Latin alphabet 〉 , which among the Moral Philosophers went for virtue, and which common Christians account all their grace: He is better taught then to call any sin little, for there is no Poison little, death little, or Hell little. He knows no duty small, for there is no Commandment small. Christ, though he turned water into wine to refresh others, would not at Satan's instigation turn a stone into bread to relieve himself; he might have done it, for he was able; had he done it, who could have called it sin? he was then in want, nothing to feed upon but hard stones, yet would he not go out of God's way, to gratify Satan's plausible pretences, or to relieve his own necessities. The matter in which the first Adam offended, seemed not great, but the offense it self was great. More go daily to hell for small sins unregarded, then for your most horrid Atheism, Blasphemy, Desperation, or sin against the holy Ghost. Now a penny, and then a penny idly spent, undoes more men then the desperate hundred pound cast with a Dye: There is no heed taken of the one, when most abhor the other. Ahab received his deaths wound through the little hole that was not heeded in his Armor. From my secret sins cleanse me, saith David, as well as Keep me from presumptuous sins. How circumspect and tender were the Primitive Christians in this point? They would rather die, then cast the least grain of salt or incense into the fire, as the Pagans did to save their lives; they refused to swear by the Genius, or good fortune of their Emperors, although they never forbare to pray for their health and prosperity. Eusebius tells of one that was apprehended, and led to the Altar to cast on Incense, he refused, they were willing to save him, only they would have him, as he had done nothing, so he should say nothing, and make no words: They would say for him, that he had sacrificed; if it was a sin, it was their sin, not his: But they could not so persuade him, when he came forth, he protested that he had not sacrificed. Theodoret tells also of Marcus Arethusius, who having formerly in time of Constantius pulled down a Paganish Idol-Temple; and in Julians time being accused for it, was • njoyned to build it up again as it was, or give as much money as would do it: he would do neither: They then fell to half the sum; he refused still: At last they came so low, as to bid him give what he would, never so little, were it but one half-penny, so it were but anything at all: He in the midst of his extreme torments, constantly stood out, saying, It was all one to give but a half-penny towards the furthering of any evil, as to be at the greatest charge: And therefore would not part with one single half-penny to such a purpose, though to save his life.

4. Tender conscience flies secret sins as well as open, and is best seen in the dark, and most known by his Closet and solitary carriage; His warning and memento is, Shall not God search this out? Psal. 44. 21. He pitcheth up Laban's watch-Tower, and makes this Inscription, No man seeth, but God seeth. Whereas men of no conscience say, Who seeth us, who knoweth what we do in the Chambers of our Imagery? They write that sentence of Atheism over their secret and close design, that was in the mouth of those miscreants Ezek. 8. 12. & 9. 9. The Lord seeth us not, the Lord hath forsaken the Earth.

5. The tender Conscience keeps a man as well from the guilt of sinful Omissions of good, as of sinful Commissions of evil. Our Savior was as much displeased with Peters carnal disuasion from a necessary duty, to go up to Jerusalem, to suffer as with Satan's Diabolical persuasion to Daemonolatry, to commit the most horrid impiety imaginable, to fall down, and worship him in the room of God: His answer was the same to both, Get thee behind me, Satan. Thou must as well observe what thou doest not, as what thou doest. Though the world makes small reckoning of omissions, God takes notice of what ever opportunity we had, but neglected; and it seems, Mat. 25 42. in the day of judgment, these are the sins which chiefly shall be charged on the wicked, Go ye cursed into everlasting fire, because when I was hungry, thirsty, naked, imprisoned, sick, you did not minister to me. Omissions are damning and cursing sins it seems. Mat. 3. 10. The tree that brings not forth good fruit is for the fire: The slothful servant is called the evil servant, and for his negligence sentenced to Deprivation first, and after to Destruction, Cast the unprofitable servant into utter darkness. No Negative Holiness, or Righteousness sufficient to approve to God, though it may commend to men. There be as many prove Bankrupts in the City, and beggars in the Country daily, through negative il-bus bandry, neglecting their Calling, Shops, Opportunities, as by profuse expenses. Hence you have it in the Proverbs; That the idle person may take the great waster by the hand, and call him brother. He also that is slothful in his business is brother to him that is a great waster, Prov. 18. 6. And as many go to Hell daily through omissions of Duties required, though the world take little notice of any such danger, as by foulest sins committed.

Sixthly, this Conscience you may ever know it by this, that it makes one fly and avoid the common sins, and prevailing errors of the times. Nehemiah is a famous instance, and pattern of such a good Conscience: he saw Sabbath-Profanation, swallowing up the Priests Maintenance, and oppressive Usury were the sins of that state and time: he sets himself with all his might to restrain the offenses, and reform the offenders in all these kinds. First for the Sabbath-Propbanation, see what a Covenant they made Neh. 10. 31. To buy nothing which was brought to sell by others. But chap. 13. 15. to ver. 23. much more: when some were treading wine-presses, bringing in sheaves, lading asses, and brought in burdens into Jerusalem on the Sabbath, as if it had been like any other day; He testified against the parties offending, declares his judgment and Conscience against their practice. And to the Nobles and Magistrates he goes expostulating with them for winking at such abuses. What evil is this ye do, and profane the Sabbath-day? Did not our fathers thus? and did not our God bring all this evil upon us, and upon this City? yet ye bring more wrath upon Israel by profaning the Sabbath. And at last he puts forth his coercive power, to prevent the like. A gracious heart, if he see the morallitie of the Sabbath questioned, as now it is by some, he riseth up for the strict Observation of it the more zealously. So again, when he saw the Priests maintenance embezeled, the Levites and Priests (the then Ministers) under disesteem and poverty, the Priests Patrimony devoured by irreligious encroachers, their appropriated Tithes and set maintenance detained by dunghill-minded Professors, whose Gain is all their Godliness, and who would maintain (it may be) there was nothing due to them Jure divino; They must labor with their hands as well as others. The service of the House of God was neglected, the Levites (through such discouragements) taken off from their Ministry, and diverted to Mechanic Emploiments. They were fled everyone to his field (that is) they were fain to shift for themselves as they could, there was no Public Church maintenance for them; what doth Nehemiah now in such a Case? He doth not go to the common people, whose hand and heart was in it, they would all have cried out, No more tithes, no more Priests; Ease us of this charge; The temporal things we sow upon our Priests are above all the spiritual fruits we reap, or ever look to reap by them. Cannot Religion be upheld without these Priests? cannot these Priests afford their service to God and his Church gratis, and of free-cost? or, at least, be content to live upon the voluntary Contributions of the Church? He doth not go to these, I say, Reason is not to be expected among the multitude; but he goes to the Nobles, and chief Representatives; he contended, and expostulated with them, Neh. 13. 11. Why is the House of God forsaken? Shall our return out of Babylon be honored, and our Reformation bear date and be made famous for our laying aside Sabbath, and Public Church-worship, Church-men, and Church-maintenance? Then I contended with the Nobles, saith he, Why is the House of God forsaken? What a reproach will this be to our Reformation? The Nobles it seems were either too forward, as well as others, to keep back and take away Church maintenance, or put the people upon such designs, or else the Nobles were too backward to compel the people to pay their duties. They made not such provision for the Ministers livelihood and subsistence as they should, but now Nehemiah takes care to see it amended, ver. 12. 13. So his detestation of their Usury, and Extortions, and the means he used for Reformation and Restitution, you may read in the fifth Chapter. By this you see a godly man observes what are the prevailing sins of the times, and he sets himself against them; when another now of no Conscience thinks it a principal point of Prudence to give way to that which is like to take and obtain the upper hand, yea, to sit still, connive, keep silence, and it may be against his Conscience and Judgment to comply as Peter once did, while he was in the high Priests Palace, he saw all spake against Christ there, and therefore thought it was to no purpose for him to speak for him; nor was it safe. But it cost him dear. Yea, some account it a Note of singular Piety to be forward in promoting such a way and opinion as it at present the prevailing way, and rising opinion, though they see no weight of Reason leading thereunto. Herein many dealing with their understanding, and poor Consciences, as they did with their bodies, when Eutropius the Eunuch was in that Power and Greatness in the Emperors Court, and favor, that he could raise and prefer whom he would, yet would he never prefer any but those who were like himself, and first made Eunuchs, whereupon many were so mad as to gain his favor, and attain their ambitious ends, they did voluntarily geld themselves, and were content to Cease to be men, that they might be more capable of an Office, or a great place. So do not we see men of low spirits ordinarily to obtain a great place, and esteem in the world, abase themselves even to hell (as the Prophet speaks) and stoop to Nahashes conditions for a quiet life, and Eutropius his Terms for preferment, to part even with their right mind, and to castrate themselves of the best member they have (their Consciences,) ceasing to be Christians, that they may become somebody in the world. These are a fourth sort, and a new Order of Eunuchs besides those three reckoned by our Savior, who are made Eunuchs by men for the kingdom of earths sake, Mat. 19. 12.

7. The tender Conscience must fly as well all sinful Occasions, as Actions. He must keep out of the way, and company of the wicked man, out of the chair of the scorner, he must not come into the chamber of the wicked woman, whose eyes are snares, whose hands bands, nor near her doors, he knows that evil words corrupt good manners, and evil Company soon corrupts good Natures. Set cold water over the fire, it grows fire-hot. Can you carry coals in your bosom, and not be burnt? How soon did Nebuchadnezzar degenerate into a beast by conversing with them; when he was driven from men, and had his dwelling among the wild beasts of the earth? Bury a man in the earth, he soon becomes earth. Judas took no hurt among the Disciples, leaving them, and going to the High Priests, he was forever lost. Peter in the garden took no hurt, in the palace was ensnared. Austin tells how his friend Alipius having resolved formerly against beholding their wicked plays and sports, once yielding through importunity of friends to go along (but with a purpose not to be a beholder, though he were upon the place) He went, he sat down, he staid, he kept his eyes fast closed, till at last hearing the loud shout and acclamation of the people he was not able to forbear opening his eyes, he returned a lover of those vanities, which S. Austin did much bewail and lament in him. Et non erat jam ill qui venerat, sed unus de turba ad quam venerat. Quid plura? Spectavit, clamavit, exarsit, abstulit secum inde insaniam, quâ stimularetur redire, non cum illis, sed prae illis, & alios trahens.

How many have utterly undone themselves, brought their friends to shame and grief, their states to beggary, their lives to untimely ends, their souls to hell, and their posteritic to infamy by the wicked company they have kept? nothing so infectious as this, nor hath made more fall among men. Dinah 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. And again, How many by leaving Ministers, Ordinances, Assembling together, &c. have made themselves a prey to seducers, and have been corrupted? They went out from us, therefore it follows, they were not of us, saith S. John: for if they had been of us, they would no doubt have continued with us, &c. 1 Joh. 2. 19.

Eighthly, he must not only fly what is simply evil, but whatsoever hath an appearance of evil: for so are the Gospel Precepts, 1 Thes. 5. 22. Abstain from all appearance of evil; Fashion not yourselves to the world, Rom. 12. 2. But be transformed from them, not conformed to them. Phil. 4. 8. Whatsoever things are pure, are honest, are praise-worthy, and of good report, &c. These are we confined to. By which Rules we see what to say to many things not by Name expressly forbidden in any place of Scripture, as Stage-plays, Dice, Cards, mixed dancing, healths drinking, unseemly Hair, phantastical attire. But by Consequence from those forenamed general Rules, and such like, Have no fellowship with unfruitful works of darkness, but rather reprove them. Let not fornication, or uncleanness, or covetousness be once named among you, neither filthiness, or foolish talking, or jesting, which are not convenient, &c Ephes. 5. 3, 4, 11.

How precisely careful were the Primitive Christians of doing, or approving any thing that might any way redound to the wounding of Religion, and at which any offense might be taken, or an ill construction made of it.

There were in Cyprians time, certain persons called Libellatici; they were numbered inter lapsos; whereof, as Baronius observes, there were two sorts; the one called Sacrificati, or Thurificati, Sacrificers, who had out of fear yielded to cast Incense to their Altarworship, or Idol-worship. The other were called Libellatici; who had protested they could not in conscience yield to any such irreligious act, nor would they, if they died. But they desired they might not be urged to any such thing, but that they might have a protection against force and persecution for refusal, and they would give some certain sum of money for such a dispensation or protection: From whence they had that name given them of Libellatici. One would think that this had been no great matter; yet because it had an appearance of evil in it, they were looked upon as persons offending, and deserving Censures, though not in an equal manner with the Sacrificati. Whence Cyprian somewhat lessens their fault, and saith they were not, tam crimine quam error decepti, guilty more of oversight, then of any great crime. Yet were these enjoined penance, and received, upon promise that they should not so far yield anymore after.

9 Note. In the ninth place you may further know the tender Conscience by this Note: As he doth ever fly whatsoever hath an appearance of evil; so he dares not always trust whatsoever hath an appearance of good. He knows we are to try all things, and hold fast only what is good, not what seems so. He knows that remarkable speech of our Savior, Luk. 16. 15. That which is highly esteemed among men, is abomination in the sight of God. He still suspects that action, person, and state of life, of which all men speak well. He knows that Satan deceives more easily, and destroys the more dangerously when he assumes the shape of an Angel of Light. The Meridian Devil, that destroyeth at noon day, under pretence of new Gospel; and greatest perfection is more to be feared, then the evil formerly walking in the darkness: Therefore are we warned to try all things, we are charged to distrust many things, not to believe every Epistle, or every Apostle, or every Gospel, or every Revelation, or every Prophet, no nor every Christ, nor every Spirit, for there have been discovered false Epistles, and false Gospels, false Revelations, and false Prophets, false Christ's, and false Spirits: There be that lie in wait with all possible craftiness to deceive, and by their fair speaking sometimes, their high swelling and high flown expressions other whiles, do with much art inchant their credulous hearers, and deluded followers, into an admiration of their parts, and to an unexamined implicit swallowing of their pernicious Doctrines; and those oftentimes not the silly underlings, and the weaker people, but those that are accounted godly, and had clean escaped from them who live in error; yea sometimes the choicest wits, and greatest parts have been entangled as far as any; as may be seen in that Imposter Montanus, who gave out himself to be some Great One, no less then the Paraclet, far above the Apostles; That his Doctrine and Gospel did contain more excellent things then Christ and his Gospel: And such an overcoming tongue and carriage he had, that he took with most; but that Tertullian, one of the greater Luminaries of the world, a man of that eminency for learning, and of that desert in the Church, whose Champion and Advocate he was against both Pagans and Persecutors, that he, I say, should be bewitched into those horrid assertions, to believe and affirm the same of that Montanus, who can read or hear it, but with astonishment.

Tenthly, the tender conscience must go further; not only fly what appears evil, and try what appears good, but take heed of what he knows lawful: He dare not do all that he may do.

Ob. You will say, This is simple niceness, not necessary tenderness.

An. He that will do all he may, often doth more then he ought. 1 Cor. 6. 12. & 10. 23. All things are lawful, but all things are not expedient. In use of things lawful, he examines himself, and goes by three Rules:

1. This or that may be lawful, but is it expedient? when? how much? how far? how oft expedient?

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

3. It is lawful, but I must not suffer myself to be brought under the power of anything, though lawful; I may not drink too largely of the most wholesome drink, no not out of my own Cup. If anything be as lawful and needful as my right eye or hand, if it make me offend, I must have done with it. Another who hath no sense of tenderness, enquires no further commonly, but is this or that lawful, in any kind, by any circumstances, or will you say it is absolutely unlawful? He loves not to be too straitly tied up with Rules, Cautions, and Distinctions. But it is a sad and true saying, Licitis perimus omnes, All the world is undone by lawful things abused, and mis-timed. This was the old worlds, this Sodom's sin, the immoderate and intempestive abuse of what was lawful. The worst our Savior saith of them; was, That they eat, drank, bought, sold, built and planted, married, and were given in marriage: All of which are lawful, some of them altogether necessary to life, in their measure and time; yet when they gave themselves to nothing else, and were insensible of the Judgments coming on them, they perished in these. What is it to a man to be drowned in a Butt of Malmsey, or in a Vessel or Pit of water? Say not therefore, Is such a thing lawful, may it be done, or must it not be done? I will not fear to do whatever the Law of God, or the Law of the Land will bear me out in. But we must have more words and queries to an action, then this one, An licet, we must ask, An decet, An expe • it? To swear, to go to law, to take away •• e life of another man, are sometimes lawful, but it is upon such and such considerations, and circumstances; which circumstances of actions are as much to be looked upon often times, by him who would keep peace and purity of conscience, as the actions and things themselves. The wary beaten Bear fights with more advantage hard at the stake, then at the full length and scope of his Chaine. Observe your measure, limit your liberty with bounds in lawful things: For lawful and sinful are so near neighbors, that they border one upon the other, and join in their utmost bounds.

11 Note. This man again in the next place dare not do always what is in his power: Joseph had his unkind brethren now in his power, had committed one of them to custody, yet set him free again, and sent them home in peace; This do, saith he, and live, for I fear God. The man of conscience hath other rules to walk by, then a permissive Providence, or a prevailing power, and a concurring suitable Opportunity. In maxima fortuna minima est licentia. Seneca.

12 Note. Nor dare he do what others have familiarly done before him, in his place. As Nehemiah, though he knew what was the Governors power, and what he might claim for his due; yea, what estates their servants had raised formerly, yet thus did not he; his conscience would not serve him to raise himself and his house, by imposing Taxes and Payments upon the People: He studied not how much he might profit himself, and how good he might make his place, but how much he might profit others, and how much good he might do in his place; he sought rather prodesse then praeesse: He kept a Princely Court, an open House, an honorable Table, an hundred and fifty at the least every day were at his Table, yet did he not charge the Public with it; Yet for all this I required not the bread of the Governor, because of the hard times that lay so heavy on the People. Luther could glory in it, that he was poor himself, yet many were enriched by him. And Austin saith, Among all the Gallants that ever the Romans could glory in, there was none to be preferred to M. Attilius Regulus, a brave Commander, Quem neque faelicitas corruperit, nam in tanta victoria Pauperrimus permansit, nec infaelicitas fregerit, because he got all he could for his Country, nothing for himself: He continued a very poor man in his estate, notwithstanding the great Employments and Offices he had: His whole Estate was (say the Historians) a parcel of Land of seven acres, for his wife and children to live upon.

13 Note. The tender conscience doth not only beware of sinful actions, but doth also bewail, and take sad notice of his sinful affections, and the depraved dispositions of his nature: He mourns under the sin that dwells within him, the Law in his members warring against the Law of his mind, and the Body of Death, which he carrieth continually about him; these are his greatest burden: Whereas the hypocrite, or the man of a looser and larger conscience, could be content that sin should remain in him, so it would not reign, and too much rage, to put him to shame, or into much disorder. He seeks more to have his sin covered then cured, desires rather his sins should be curbed then conquered: If he could keep his lusts and passions in some awe, and some good order and decorum, he would desire no more; these Canaanites should live by him; he would not expel, or destroy them, if they will but become Tributaries. If they bring him in any Contribution-money, and pay him Tribute, and yield him any benefit; if they will but hew him wood, and draw him water, he will be content to spare them. Now these simple Gibconites will submit to any terms, so they may but live.

The hypocrite (I say) could be well content his sin should be chained up, but desires not that his sinful nature should be changed: He would rather have sin qualified, then nullified, moderated then mortified. He would have sin weakened and impoverished, but not wasted and destroyed. He would have sin his Captive, and brought down on his knees, but not brought to execution; as Ahab spared his Benhadad, when he was his Prisoner. In a word, he would have sin only restrained, not ruined.

But now the Conscience truly tender of sin, hates his sin in every degree, with a perfect and impartial hatred; he would have no mercy shown to this Benhadad or Agag; no Covenant made with these Gibeonites: By his good will these Canaanites should neither draw water, nor draw breath; his sin should neither reign nor remain in him; he would have sin both covered and cured, but rather cured then covered; he would have it both curbed and conquered, but rather conquered; both chained and changed, but rather changed; he would have it both weakened and wasted, but rather wasted; he would have it both captived and executed, but rather executed; he would it should be qualified and mortified, but rather mortified and nullified; he would it should be restrained and ruined, but rather utterly ruined. And this is the right property of a tender Conscience, which makes a man tender and compassionate to his soul, but unexorably hardened against his sin, because either sin or he must die, if he kill not that, it will kill him. Therefore as it is said in that sore and straight siege of Jerusalem, The hands of the tender and pitiful women did slay and boil their own children, for if they had not killed and lived on their own children, they had died themselves: The Law of extremity here overcame the Law of nature, and made the mother cruel to her child, yet is she called a tender and pitiful mother. So the soul being long besieged by the Ministry of the Word, and at last close begirt with an Army of convictions and terrors, legal terrors and threats, and inward horrors, and all within full of mutinies, after denouncing of final Judgments, and the last Summons by Mercy tendered, and gracious promises of life held forth: The Law of Nature is overcome by the Law of Necessity and Extremity. Sheba 's head is cut off, and cast over the Walls, to save the City, and the soul that was formerly as tender of sin, as the mother of her child, with her own hands slays and strangles it.

14 Note. This man again, you shall find him ever consulting rather with honesty, justice, and duty, then with honor, commodity, and safety: If he promiseth, passeth his word, giveth his hand, bond, or oath, he changeth not, though it be to his own prejudice and damage. That famous Regulus I now speak of, having given his faithful promise to return again, being discharged upon his Paroll, though he knew he should die if he did make it good, returned again, yielded himself their prisoner again; delivering this memorable Maxim to his eternal fame, Fides hosti data est servanda, Faith is to be kept with whatsoever enemy, and upon whatsoever peril. This also made Austin so much to extol him, as I said before, as a man not altering with his fortunes; greatness made him not swell, nor affliction could make him shrink? • ad tanta exitia revertit Intrepidus. Aug. ubi supra.

Mr. Latimer, though he had notice before, that the Pursuivant would come for him, would not absent himself; yea, when the Pursuivant having delivered his Message, was willing to have left him behind, that he might have made an escape, he made himself ready to go along with him. Here was no consulting with flesh and blood, but with conscience, duty, and the honor of the Gospel.

15 Note. Lastly, this man alone in the cause of Christ and Religion, dare stand it out against the whole world; as Athanasius and Luther in their several Generations sustained the rage and fury of the age they lived in, yet were nothing discouraged. The three most eminent of all David 's valiant men, purchased their honor by some singular exploit, one of them did the work of many; Adino the Eznite, the first, lift up his Spear against eight hundred at one time, and slew them. Eliazar the son of Dodo stood his ground, and endured the shock of the Philistines Army, when all his men had left him: The like did Shammah the third of them, 2 Sa. 23. 8, 9, 10. The Philistines were gathered together in a Troop, where was a piece of ground full of Lentiles, the people fled and left him, he stood the charge, and beat off the Philistines, and made good his ground: These things did those three mighty men. So a man of conscience 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. A fiery Elias is the more jealous (which is the greatest measure of tenderness and love) of the cause, truth, and worship of God, when the whole world is halting between a God and no God, and when all his fellow Prophets were slain and butchered, and he himself was left alone; yea, his life laid out for; then was a fit time for him to show his courage and fidelity, or jealousy, as he calls it, 1 Kin. 19. 10. We find by experience the fire to burn most scorchingly in the extremist frosty weather, and the most generous conscience is then most forward and fervent, when he lives in a cold and freezing climate.

And so much of the tender Conscience.

CHAP. XIII. Of the suffering Conscience.

THe last conscience we spoke of, was the Tender Conscience, here we are to speak of another Conscience as good as that, but quite of a different nature, that is, the Passive and hardy Conscience, which is to admit of no fear, timorousness, or tenderness at all in it, as to suffering; as the former was not to allow of any patience, or boldness at all, as to sinning. Yet are they not so opposite neither as they may seem to be, but both are to be found in the same persons; gracious dispositions always agreeing together, and one helping and increasing another: The more of that Tenderness we spoke of in the last Chapter, the more of this Passiveness if need be will be found, of which we speak here; yea, this hardiness proceeds from that tenderness, and is inseparable from it, therefore it is fitly handled next to it. For as there is a bad, base, and sinful tenderness, that proceeds from as sinful a hardness, or hardness, so is there a holy and honorable hardness, that proceeds from the best tenderness. There is a childish softness, and effeminate tenderness of face and flesh, which comes from hardness of heart; and there is again, a gallant and resolute hardness of face and back, as unto men, to endure all kinds of pains and tortures, which comes from real tenderness of heart and conscience before God.

Good Conscience then must not be bred so daintily, and kept so tenderly, but that it may digest the worlds hardest usage, and coarsest fare; it must be Patiens famis & frigoris, ensis & ignis, Patient to all sufferings, impatient only of sin. This puts within a man a heart of adamant, and upon a man a face of brass or flint: He is not dashed out of countenance with the fiery countenance of enraged Tyrants, nor made to tremble at the sight of a seven-times-heated fiery furnace. We are not careful to answer thee, O King, in this matter.

This is that Conscience which St. Peter so highly commendeth, 1 Peter 2. 19. This is thank-worthy, saith he; if a man for conscience toward God endure grief, suffering wrongfully. You have not such an expression in all the Bible again, that anything should be thank-worthy with God; for our Savior saith, Luke 17. 9, 10. Doth any Master thank his Servant, when he doth what he commands, I trow not? So nor can we expect thanks, but when we have done all, we are, to say, unprofitable servants, we have but done out duty. But here St. Peter, ver. 19. saith, This is thank-worthy, &c. and repeateth it again, ver. 20. If ye do well, and suffer patiently, this is acceptable or thank-worthy with God.

This is a mighty honor put upon this Conscience, we must therefore get it. Know that all is nothing if this be wanting, Not thy Conscience of faith, purity and sincerity, not thy Quick-sighted, well-spoken, well-doing, not thy Inoffensive or Tender Conscience, if thou have not also this Property, All is not worth a Thank. As all thou canst do is not worth a Thank, if not for Conscience sake; so it seems Conscience itself is not worth a Thank if not for suffering sake.

This did commend the Christians in old times, they had learned to suffer as much for Religion, as we to dispute for it, or rather against it. They could be content to be bound, that Truth might be at liberty; and to die, that Religion might not die; and they chose rather to suffer for the Gospel, then that the Gospel should suffer through them; They were more willing that Religion should live upon them, and their ruins, then we are to live upon Religion, and its ruin nowadays. Any thing was easy for them to suffer for Conscience, only one thing they could not endure, viz. to suffer in, and from Conscience. And here might I write a whole Volume of the sufferings of Primitive, and later times, or transcribe many large Volumes of Ecclesiastical Histories, treating of this subject in their Martyrologies. They were deprived of States, degraded of Offices, yet did bear it; they were imprisoned; they were exiled, yet did endure it; they were slain, racked, tortured, yet did they suffer it. Some were hanged, some headed, some were burned, some drowned, some devoured of wild beasts, some pulled in pieces by men more savage then beasts, yet they did all bear it, and rejoiced they suffered for Conscience, and for God. Attalus and Alexander were twice baited with wild beasts, to be torn in pieces by them, (as Eusebius reports) Attalus escaping the beasts, was reserved to other torments, to be burnt to death in an iron chair, heated red-fire-hot, yet did he bear all. Macedonius, Theodulus, and Tatianus laid upon a Gredyron, and broiled to death; yet did they bear it. Marcus Arethusius was stripped naked, then had his body all over daubed with Broth, Butter, and Honey, then hung up in a Cage in the hot scorching Sun, to be eaten up with flies, and stung to death with wasps, yet did he suffer all rather then give one half-penny to re-edify that Idol Temple in his diocess, which he had formerly plucked down. To be eaten up with flies, and stung with wasps he did account far more desirable, that he might preserve his Conscience in Purity and Peace, then to be eaten up of horror, and stung with Hornets, if to preserve his life, he had delivered up his Conscience. There were many Christians together stopped up in Lakes, or Caves artificially made close, which Lakes, or Ditches were filled with a company of Dormise, kept hungry to gnaw and feed upon the poor Christians, they all the while bound hand and foot, that they could not keep off those hunger-starved creatures, which were kept without meat also purposely, that they might fasten upon the bodies of those godly men; which lingering and miserable death they under-went, yet was not their faith and patience at all born down, saith the Historian. They chose much rather to lie in such a Lake artificially stopped, and to be eaten up alive with those Vermin, their Conscience being preserved, then to yield up this Fort of Conscience for fear of any earthly torments, to be eaten up while alive with guilt and horror of Conscience. And when dead, to be bound hand and foot, and cast into an infernal Lake of fire and brimstone, eternally stopped up, there to be conversant with filthy spirits, and to be eaten up with those hellish furies.

Yea, to make an end, for it is impossible to mention all, Lactantius saith not only the men among the Cbristians, and those of stronger years and hearts, but even our women, and little children (saith he) have endured all torments, and been too hard for their Tormentors; no rack, no fire could fetch so much as a groan from them: which the stoutest Thieves and Malefactors among their Persecutors could not undergo, but they would roar and cry out through impatience, and disability to endure them.

But how little of this good Conscience is to be found nowadays, when Christ saith, Who is on my side? who? Our times have brought forth many a degenerate Christian, silken and satten Christians, Christians for the right hand and the left, if Christ have any Kingdoms, Mannours, or Honors to bestow: But if a Cross, they all forsake him, and fly, and shift for themselves, as the terrified Disciples did the night of his Passion. Luther call's some of the Divines of his Time Theologos Gloriae, they would not suffer. Some faithful Ones were called Theologi Crucis, so have we many Saints nowadays, who are rather Triumphant Saints, then Saints militant. Well, we know who hath said, He that is ashamed of me, I shall one day be ashamed of him; he that loveth his life, shall lose it; but he that loseth his life for my sake, shall find it.

There is no condition, or sort of men, have in Scripture more abundant, and more excellent Promises then these that suffer; And none in Scripture have more Cautions, and Rules given, then those set down to regulate and circumscribe our sufferings: for all that suffer cannot say they suffer for Conscience, and for God: and then what thank can they expect from God, if they suffer for their own default, they must (as we say) thank themselves.

There be four kinds of sufferings which a good Conscience can have no comfort in, therefore must seek to avoid.

1. That we put not ourselves upon Uoluntarie and Arbitrarie sufferings, and place Religion and Conscience in it when we have done; thus did the Baalists of old, who did cur, and lance themselves that the blood followed. Thus do the blind Papists at this day Penance, and Discipline themselves out of a superstitious opinion of merit, or satisfaction; but they have no thank of God, because though it may proceed from some kind of Conscience, yet it is a blinded and deluded Conscience, not that Conscience towards God (which Peter spake of.) Therefore God will say to them, Who required this at your hands? Isai. 1. 12. And as to them who offered their sons and daughters to Moloch, It never came into my heart, neither did I command them, saith the Lord, Jer. 7. 31. These things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body, not in any honor to the satisfying of the flesh. But these are not the sufferings of Christians, nor can these say, They bear these as the marks of the Lord Jesus in their bodies. Gal. 6. 17.

2. That we pull not upon ourselves Unnecessarie and unwarrantable sufferings by a preposterous and precipitate intermeddling in businesses out of our way and calling: This is to suffer as busy-bodies in other men's matters. But that in the Apostles Language is clean another thing then to suffer as a Christian, therefore he doth oppose them, and is all one as to suffer as an evil doer, therefore they are joined together 1 Pet. 4. 15, 16.

3. That we pull not upon ourselves Necessarie, but deserved evil sufferings from the hand of Justice, for our evil doings. These may say with the Thief suffering with Christ, we have the same Crosses that he, but we have not the same Titles written on our Crosses. We suffer justly the deserts of our ill deeds, He hath done nothing amiss. These like Zimri are burnt with the fire which their own hands have kindled.

4. Last of all, that we bring not ourselves under 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 and Spira, who because they could not suffer outwardly, now suffer inwardly; they suffer dreadfully from God, and from Conscience, because they would not once suffer Honourably for God, and for Conscience; these find God departed from them in anger, because they departed from him in base fear; these want now the Peace of God, and the Peace of Conscience, by seeking to buy at too high a rate the peace of the world. They would have saved themselves, but they have lost themselves. These are the greatest sufferers, and Losers in the world. It is a fearful thing to fall into the hands of the living God; these have run from the fear, and are fallen into the pit, to avoid the wrath of man have fallen under the insupportable wrath of God.

The first of these sufferings are foolish sufferings, the second sinful, the third shamful, these last dreadful sufferings.

But the sufferings of good Conscience are of another nature, and that it may suffer with Glory, and with Comfort, must observe these Rules:

1. That his sufferings be ever, and only for well-doing. These are honorable, and comfortable sufferings. As he shuns not sufferings, so he seeks them not. He procures them not by evil-doing as a Thief, or flagitious Malefactor, nor by over-doing as an eager busy-body; he is not so fool-hardie as to be ambitious of suffering. But his first and Chief Ambition is well-doing, that he may prevent il-suffering, 1 Pet. 2. 15. for so is the will of God, that by well-doing we may put to silence the ignorance of foolish men. His second Ambition is to be Quiet, so is the Apostles Rule, 1 Thes. 4. 11. That we study to be quiet, and to do our own business; the word signifies that we do ambitiously and studiously affect it. Sufferings are only to be desired and undergone in the last place, when I can no longer will, nor choose, that is, when I can no longer go on in well-doing according to my duty, and no longer sit still in quiet according to my Desire with a safe Conscience, then I must be content to suffer. But we are to pray and endeavor, that we may live a quiet and peaceable life in all godliness and honesty. We are to try how far Integrity and Innocence may protect us, and how long we may be followers of that which is good, before men molest us, 1 Pet. 3. 13. The good Conscience must not go out of God's way to meet with sufiering, as he must not go out of suffering way to meet with sin. In a word, the Christian can never expect to take the degree of Martyr, till he have first commenced Saint. It is not Poena, but Causa that commends the sufferer.

2. If he do suffer for il-doing, yet he must be sure to look to it, that it be wrongfully, 1 Pet. 2. 19. And if any evil be charged upon him, that it be falsely, Matth. 5. 11. And then we are under the same Promise of blessedness, as if we suffered for Righteousness; But if ye do well, and suffer wrongfully, taking it patiently, this is that which is thank-worthy with God. And blessed are ye, saith our Savior, when men revile you, persecute you, and say all manner of evil against you (falsely) for my sake. When Conscience can say we are as deceivers; yet not deceivers, but true; as unknowen, yet well known to God, 2 Cor. 6. 9, 10.

3. The good Conscience desires chiefly and especially to suffer in the Cause, and for the Name of Christ, this with him is to suffer as a Christian. In the matter of the Kingdom Daniel was careful to carry himself unreprovable, but in the matter of God he cared not what he suffered. All the businesses of a Kingdom are below a wise Christians spirit to suffer for them; civil and secular interests and quarrels, he likes not to adventure himself in; but the only quarrel that he would engage in, and lay down his life for, is the cause and truth of Christ, the worship and matter of his God. Life, as it is too little worth to be laid out for Christ, so it is too precious to be laid out in any other cause. I must take heed that my own blood be not mingled with my Sacrifice, as the Galileans was with theirs. This is thank-worthy only, if a man for his conscience toward God suffer, &c. Austin somewhere saith, Non refert qualia quis patiatur, sed qualis quis patitur, It matters not so much what it is that the man doth suffer, as what the man is that doth suffer. What an honor is it if I can call my suffering, the suffering of Christ, Col. 2. 24. my skars and marks the 〈 in non-Latin alphabet 〉 , brands and marks of the Lord Jesus, Gal. 6. 17. and if I can subscribe myself the Prisoner of Christ, Eph. 3. 1.

4. Good Conscience loves to see his ground he goes upon; that his cause be clear, his grounds manifest, that he may not be stimulated and thrust forward, by a heady and turbulent spirit, a mis-informed Conscience, but it must be for conscience towards God, or according to God (the phrase is emphatical, the Conscience of God) that I may say as the same Apostle in another place, that I suffer according to the will of God, 1 Pet. 4. 19. That when I shall say to God, Lord thou seest what I do and suffer for thee, I have contended, and have fought for thee, I have lived and have died for thee, God may not reject all, and say, You have eaten and drunk, fasted and feasted, lived and died, to yourselves: As the poor persecuted and hated Jews have for many ages, from the Romans first, and all other Nations since, suffered all extremities; yet while they say, it is for their Conscience, God saith, it is for their obstinacy, and contempt of Christ and the Gospel.

5. As the matter must be good that we suffer for, so it must be in a good manner that we suffer after, or we stain our suffering. If thou suffer wrongfully, thou must yet suffer patiently, impatience in the best cause will keep thee from thy Crown: This is to suffer according to the will of God, not only for the matter, but manner: This is to follow the example of all sufferings, Jesus Christ, who being reviled, reviled not again, when he suffered, be threatened not, but committed his cause to him who judgeth righteously; yet had he done no evil, neither was any guile found in his mouth.

6. Lastly, be sure thou commit thyself to God, when thou art suffering according to the will of God in well doing, so is the Apostles rule, 1 Pet. 4. 19. Suffering times had not need be sinning times; he will never make good Martyr, that is not a good Saint first. The Israelites were warned not to go out of their doors, but to be within at their Sacrifice, when the Destroyer was abroad. Daniel was within at his Prayers, when the Inquisitors came to apprehend him. Many cautions are to be kept in suffering times, and many ingredients must be in our sufferings, that they may be comfortable sufferings. 1. It is not poena but causa, was said of old, that is true, but not enough. 2. I may say, it is not poena and causa too that makes a Martyr, but conscientia. 3. Nor is it every conscientia, but conscientia Dei. 4. Nor is it poena, causa, conscientia, but vita that makes the Martyr. 5. But poena, causa, conscientia, vita, & patientia, aut modus patiendi, makes the complete Martyr. 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 the happy sufferer, and the honorable Martyr.

Thus much of the Passive or suffering Conscience.

CHAP. XIIII. Of the last Good Conscience, the Conscience of Charity.

THus are we come to speak of the last of those ten particular good Consciences which we propounded at first, that is, the Conscience of Charity, which I have reserved this last place for; not because it is of the last or least worth, but because the world hath put it in the last place, if so be yet it hath left it any place at all. This is that which the Apostle speaks of, 1 Tim. 1. 5. As the end and perfection of the Law, and Gospel too, Charity out of a pure heart, and of a good Conscience, and faith unfeigned. Wherever you see truth of Charity, question not there the truth of Conscience: The more of Charity, the more of Conscience. And the now total want almost of this in the world, argues the general want of good Conscience, in this Iron Age of the world, These are the days foretold by our Savior, wherein all iniquity doth abound, and vice increase, because Conscience doth decrease, and Charity wax cold. The world was never more full of knowledge, nor empty of Charity, 1 Cor. 8. 1. All have that knowledge which puffs up, few that charity which should build up; and while Conscience in most men calls for freedom, Charity is by all left bound. But it is by this badge of Charity that you may know a Disciple of Christ, better then by the Language of a Galilean.

Now this Charity is twofold,

• External, or Civil.
• Ecclesiastical, or Spiritual and Christian.

And this External Charity is threefold, respecting three sorts of persons,

• 1 Poor.
• 2 Neighbors.
• 3 Enemies.

1. To the poor is to be shown the love or charity of beneficence: To the neighbor and friend, a love of benevolence; and to the enemy, a love of forgiveness.

Tranquilla Conscientia est omnibus dulcis, nulli gravis, utens amico ad gratiam, inimico ad patientiam, cunctis ad benevolentiam, & quibus potest ad beneficentiam. Bernard. de Consc.

1. To the poor is to be shown the charity 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, the oppressed man's Patron: This lendeth eyes to the blind, feet to the lame, deals out bread to the hungry, clothing to the naked, maketh the widows heart sing for joy, and brings upon the Donour the blessing of him who was ready to perish. How did Zacchaeus show the truth of the work of grace upon his Conscience, but by those first-fruits of his charity? Behold, Lord, the half of my goods I give to the poor, Luk. 19. 8.

How did Job vindicate his conscientiousness and sincerity, against all his friends detracting calumnies, Job 30. 12, 13, 14, 15, 16. but by such unquestionable demonstrations of his charity? I delivered the poor that cried, the fatherless, and him that had no helper. The blessing of him that was ready to perish came upon me, and I made the widows heart to sing for joy. I was eyes to the blind, and feet was I to the lame; I was a father to the poor, &c.

Religious Obadiah left it to Elias to judge of his sincerity, and whether he truly feared God or no, 1 Kin. 18. 13. Was it not told my Lord what I did when Jezebel slew the Prophets of the Lord, how I hid an hundred men of the Lord's Prophets, and sed them by fifty in a cave with bread and water?

Nehemiah, that matchless pattern of a self-denying Magistrate, had much comfort in relating what oppressions he had removed, and what ease he had procured to his Country, how chargeable others had been, how charitable he; not so much as ever requiring the Governors bread, nor his ordinary allowance, but had at his own charge redeemed many Captives, relieved many impoverished, and when he hath done, concludeth to the comfort of his Conscience. Nehem. 5. 19. Think upon me, my God, for good, according to all that I have done for this people.

To be short, it is one of the good man's Characters, Psal. 112. 5. That he is merciful, and giveth; and of the good woman's, That she stretcheth out her hand to the poor, and in her heart and mouth is the law of kindness, Prov. 31. 20, 26. Abraham and Lot, so famous of old for faith and piety, were persons as eminent for their charity, liberality, and hospitality. What should I speak of the Alms of Cornelius, who hath a complete description of a god • y man applied to him? That he was a devout man, one that feared God with all his house, who gave much Alms to the People, and prayed to God always. These Alms of his are said to come into remembrance with God, Acts 10. 2, 4. Yea, Every liberal soul deviseth liberal things, and by liberal things shall he stand, Isai. 32. 8. When the Instruments of the Churl are evil, he deviseth wicked devices against the poor, to make empty the soul of the hungry, and to cause the drink of the thirsty to fail, Isa. 32. 6, 7.

Conscience knows it is bound in duty, as much to show charity to neighbor, as love to God; and to the poor neighbor this love of beneficence and compassion, as to God the love of obedience and complacency.

This is indeed cum aliis scire, to know and feel the heart of a stranger and widow, and to say with Adrian, What I would have the rich be to me were I poor, that must I do to him myself being rich.

Yea this is cum Deo scire, who considers the poor and needy, relieveth the stranger, He doth execute, saith Moses, Deut. 10. 18, 19. the judgment of the fatherless and widow, and loveth the stranger in giving him food and raiment: Love ye therefore the stranger, for ye were strangers in the Land of Egyp.

But alas the ill consciences of these times! What meaneth the bleating of the sheep, and lowing of the exen, shall I say? Or, What meaneth the beating of the poor to pieces, and grinding of their very faces, saith the Lord? Surely he will enter into judgment with the Ancients of the People, and with the Princes thereof, because the spoil of the poor is in their houses, Isa. 3. 14, 15. What judgments do you read threatened in all the Prophets, for this unmerciful neglecting or oppressing of the poor, Amos 2. 6. God threatens Israel not to turn away their punishment, because they made no more of the poor man and his cause, then of a pair of old shoes. The like Micah 3. 3, 4.

Surely this is one of the crying sins of our times, that the cause is not judged, the cause of the poor, and the right of the needy. But may we not say, Hath not the Lord begun to visit for these things, and shall be not be avenged on such a Nation as this ere he hath done? Rom. 14. 15. When the Apostle in a certain case would tell a man he walks not conscientiously, he tells him, Thou walkest not charitably: What is it therefore to walk charitably, but undeniably to walk conscientiously? I conclude this therefore with the Apostles exhortation, Col. 3. 12. Put on, as the Elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, &c. And 2 Cor. 8. 7, 9. As therefore ye abound in other graces, in faith, utterance, and knowledge, see ye abound in this grace also, for ye know the grace of our Lord Jesus Christ, who though he was rich, yet for your sakes he became poor, that ye, through his pove • ty, might be rich. This is to be like-minded unto Christ you see.

2. There is another charity of benevolence to be shown to thy neighbor, whom thou art to love as thyself; this is the second great Commandment, which so great a part of the Law and Prophets do hang and comment upon. Hast thou a friend, then show thyself friendly; owe no other debt to any man but this, to love one another, and this we must owe to every man, yet owe it so, as to be also paying the debt; and pay it so, as also to be yet owing the duty; always owing, and always paying. Debts of Justice must be so paid by every honest man, that they may be no longer owing, but debts of charity, though daily paid, must daily be acknowledged, and yet we are daily in debt, till we come thither, where the love of God and brother shall be consummate, and where love shall be all in all.

O what a pleasant and delightful sight it is, to see neighbor with neighbor, brother with brother, living in this mutual unity and benevolence! there is best living, there is best air, there is best earth, Psal. 133. 1, 2, 3, 4. There is best air, perfumed with like ointment to that which Aaron was consecrated with, like which none other for any use was to be compounded; and there the best and richest Soil, As the dew of Hermon, and as that dew that fell upon the Hills of Zion: There the Lord commandeth his richest blessings, and life forever. But what stinking Air is Meshech, and what noisome Earth is Kedar? Ill dwelling with those that hate peace, and are still for war.

The third Charity and Love is to thy Enemies, a love of forgiveness at least, and a contending with him for the most glorious victory, not to return him like evil for like, or greater for less; but to overcome any evil he hath done thee with all that good which thou canst do for him. This is the hardest, and therefore highest pitch of Love; A Lesson not to be learned in the Philosophers Schools, or in the Pharisees Synagogues; but in Christ's Sanctuary, and is one of the highest points of Gospel Divinity, and Christian Perfection.

The Pharisees of old had said, Thou must love thy neighbor, but corrupted the Text with another addition, Thou mayest hate thy enemy. Our Savior's command is that thou Love also thy enemy, that thou bless them that curse, that thou pray for them that revile, and persecute, yea that we reach out the hand to help those, who have lift up the heel to hurt us. What thank is it to be but as Heathens and Publicans? They are friendly to their friends, yea this may be found in Hell, Satan is not divided against Satan, the devil himself will carry it fair with those who correspond with him. But to cross thy nature, and to overcome thyself first, that thou mayest overcome thy enemy at last. Nobile vincendi genus hoc.— This is a divine, and heavenly Spirit, and a divine kind of Love; this is to be like Our Father which is in heaven, who is kind to the unthankful, and unkind; and like to his Son on Earth, who prayed for his enemies; and gave his life for those who sought his death. Therefore the Apostle adds Col. 3. 12, 13. to bowels of mercies, and kindness which we should put on, humbleness, meekness, longsuffering, forbearing one another, and forgiving one another; if any man have a quarrel against any, as Christ forgave you, so also do ye.

This Love then must not be a bare, negative, and Non-revenging Love, not to render railing for railing, in • urie for injury, vim vi repellere, but it must be an over-flowing, overcoming and a Non-removed, and unabated Love, that when he doth strive to wear out thy patience by continually reiterated and new provocations, thou mayest strive to out-vie him by a continual return of new good Offices, that thou mayest never be overcome by any evil of his, but mayest overcome all his evil with much more good.

Secondly, There is another kind of Charity, which we call 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 is an excellent and most necessary Charity, and is to be preferred before any of the former, the love of Beneficence to poor, of Benevolence to friends, of Forgiveness to enemies; these may be among Heathens, or Civilized Christians. But this Love I now speak of is the peculiar Badge of Christians: A Love of Symphonie in Judgment and Opinion, of Sympathie in heart and affection, and of Symmetrie or harmony in an unoffensive conversation.

Common Charity may be found among honest and ingenuous heathens, yea, there is a Love and agreement among the worst of men, who have one heart, and one purse, Prov. 1. 14. and among the devils themselves may be found an unanimous conspiring in opinions and designs. But our Love and agreement must be in good, an Agreement in the truth, and to be of one mind in the Lord. Phil. 4. 2.

There is no duty pressed upon Christians either with more store, or strength of Arguments in all the New Testament then this. See Phil. 1. 1, 2, 3. If there be any Consolations in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. Is the Apostle anywhere so pathetical again? He lays out all his affections, and all his arguments to prevail in so necessary a duty. In the second verse he presseth four duties, and he layeth down five Motives beforehand to carry them home, laying before them All that is in Christ, in the Spirit, in Gospel fellowship, and Grace, and whatever respect they had to him, that they be like minded, &c. If there could have been found anything in heaven itself of more force to persuade, he would have fetched it thence. There are four particulars exhorted to of like nature: ¹ To be like minded, ² have the same love, ³ to be of one accord, and ⁴ of one mind. All are to be endeavored after, and if possible, to be attained; but if we cannot reach the first and last of them, we must never part with the two middlemost, if we cannot come to 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , To think and hold the same One thing, yet must we be 〈 in non-Latin alphabet 〉 , of one accord, and having never the less love. S. Peter likewise exhorts to the same purpose 1 Pet. 3. 8. to five things of like nature, Be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous. And here we are to hold these five links of this golden chain all entire, and united, if possible; but if we cannot reach the first and highest link, we must nevertheless hold all the other four. If we cannot attain to be 〈 in non-Latin alphabet 〉 , we must be nevertheless 〈 in non-Latin alphabet 〉 , if we cannot be same-minded (so the word signifies) yet must we be loving minded. Oh what happy times, and Churches, and Christians should we see if these duties and Graces were studied! This would keep Unity of spirit in the Bond of Peace.

The outward and civil Love we spake of is the blessing of Families, Beauty of Cities, and the strength of Common-wealths: But this, if it were to be seen, is far more excellent and transcendent, it is the Street of gold in the holy City, the rich pavement of the heavenly Jerusalem. It would be the Crown of the Church Militant, for it is the Glory of the Church Triumphant; It would be the Cement of the walls; It would be the Gates and Bars of the Tower of Zion; It would render the Church fair as the Moon, glorious as the Sun, terrible as an army with banners. This Love is the Mantle, and Seamless Garment which Christ left to his Church, that it should not be divided, or rent. What a reproach is it to us, that the barbarous soldiers should deal more civilly with his Garment, and with his Body when dead, (they did not divide the one, nor break a bone of the other) then we? when we divide and rent both Garment and Body, beating and striking our fellow servants, biting and backbiting one another, til we be devoured one of another, Gal. 5. 15.

Oh what Encomiums are put upon this Grace of Charity in the Scripture! It is the Queen of Heavenly Graces, preferred in some sense to Faith and Hope, 1 Cor. 13. ult.

It is the End of the Law, the adorning of the Gospel, the Vive Image of God, the very Effigies of Christ, the first fruit of the Spirit. The Daughter of Faith, the Mother of Hope, the Sister of Peace, the Kinswoman (nearest kinswoman) to Truth; It is the Life and Joy of Angels; the Bane of Devils; It is the Death of Dissensions, the Grave and Sepulcher of schisms, wherein all Church ruptures and offenses are buried; It is the Morning and Resurrection, yea, the high Noon and clearest day of Reformation. It is that which covers all sins. And what can be said more? In one word, It is the very bond of perfection, 〈 in non-Latin alphabet 〉 , Col. 3. 14.

This doth nothing il, it vaunteth not itself, is not puffed up, envieth not, doth not behave itself unseemly, seeketh not her own, is not easily provoked, rejoyeeth in no iniquity, rejoiceth only in the truth, 1 Cor. 13. 4, 5, 6.

This doth all things well, beareth all things, believeth all things, hopeth all things, endureth all things, 1 Cor. 13. 7.

This is the Head River in Paradise, which divideth itself into many Channels, that it may water the Church through the whole earth; It is the womb or breasts of the Church; It is the Seed of the Gospel; The Blood of the dead Martyrs, and the Love of the living Professors, being the best seed of the Church.

But where is the Havilah where this gold and Bdellium is to be found? How sad is it that this Manna is only to be found when the Church is in the wilderness, but ceaseth the morrow after persecution ceaseth, when we once eat the bread of common Peacel But how much more sad that that third part which had escaped fire and sword, should be cast afterwards into another fire, Out of which a fire shall come out into all the house of Israel, Ezek. 5. 2, 3, 4.

In the Primitive times there were indeed cloven Tongues, but single, and united hearts: but now are cloven tongues and cloven hearts too. Their cloven Tongues spake the same things to diverse Nations, that they might unite, gather, congregate, and Head all into Christ to make a Mystical Body, and a City compact together, the joy of the whole earth. We speak in one Language diverse things, whereby we divide, scatter, loose and disgregate, and thereby endanger more the setting up of a new, and literal Babel in England, then the pulling down of the old and Mystical Babylon in Italy. That we may sadly complain, that the world was never so woefully, and universally divided since the days of old Peleg as now.

Their cloven Tongues were set on fire from heaven, and spake 〈 in non-Latin alphabet 〉 . Our fire is taken from Elias harth, Luk. 9. 54. or Joshua 's Censer, My Lord Moses, forbid them; if not lower, as James saith, set on fire of hell. There the wind filled only the house, but the holy Ghost filled their hearts, Act. 2. 4. Here the wind fills the head and heart, and the fire the house.

But did our Savior pray that we might all be Perfect in one, as he and the Father are One; and shall we imagine our Perfection lies in division? Shall we not suffer this Prayer to take place anywhere but in Heaven? Is it the Perfection and glory of the Church Triumphant to be One, and Harmonious, and is it our perfection to be ever militant and jarring? When all prophecy and speak the same thing, the ignorant man comes in, is convinced, and crieth out, God is in you of a truth, 1 Cor. 14. 25. But when all speak with differing and divers tongues, the ignorant and unsettled man goes out, and cries, They are mad, as it is ver. 23.

Nor are we to wonder, that God hath such a Controversy with his People in this land, and hath poured out such a Vial of contempt upon them, breaking us with breach upon breach, We may read our sin in the judgment, we can impute it to nothing more then to our unnecessary and unkind Controversies among ourselves, whereby we have cast contempt upon his truth, and made breach upon breach in his Church. When the father sees such a wrangling, and froward disposition in his children, that they are still Quarrelling, he takes them all in hand and gives them enough of fighting, till they see their folly. It hath been many times observed by godly Ecclesiastical Writers, that when the Christians have abused Peace, Liberty, and Fulness of Gospel Blessings, to unkind Contentions one with another, and to wantonness in Opinions and carriages; God hath raised up some enemy to scourge and still them. Cyprian gives this for the reason why God let loose that bloody Decius to be so bitter a persecutor, and waster of the Christians, as he was. God is righteous, saith he, that our flocks are scattered, and all spoiled by this persecution. Our sins have procured all. Jesus Christ obeyed the will of his Father, but we obey it not. We mind, saith he, our pride and profit; we study divisions and differences; we contemn faith, simplicity, and plain dealing; we disclaim the world in words, but not in our deeds. Everyone will please himself, none careth to please other. May not the same and worse be said of this Generation and the Professors in it?

It is very observable that of all the Places where Israel provoked and offended God, The waters of strife were the most famous for greatest provocation, therefore had that name given them. There were two such Places, the one in Rephidim, the other in Kadesh; Both were called Meribah, and both Massah. All waters of Bitterness are Provoking and Tempting waters. There all offended, They chode with Moses, and he as meek as he was chode with them at the latter; They strow one with another, and all strove with the Lord, Numb. 20. 13. Here it was that God was angry with Moses; here did this holy mortified Saint speak unadvisedly in his Passion, Hear now ye Rebels: The worst word that ever he spake, which cost him dear, even kept him and Aaron from entering Canaan. How many chiding Meribahs have we drunk of? Bitter waters! which have been unto God wrath-provoking Massahs, even Moses and Aaron have not been free from too much faultiness. Tertullian saith, In the Primitive times the Heathens were wont to say with indignation, See how these Christians love one another, they are ready to die one for another. But is it not a just scandal now to them that are without, to see the contrary? who may say, Behold how these Christians hate and malign one another, how they bite, devour, and seek to destroy one another!

But to draw to an end of this complaint, and Subject: We may take up the words of Job in his Parable, speaking of wisdom, and with a sad and sorrowful Allusion apply it to our good Conscience of Charity, Where is, saith he, and where is again the place of wisdom? and where is understanding to be found? Job 28. 12, 20. So may we say, Where is Charity to be found? and where is the place of this good Conscience? Man knoweth not the price thereof, neither is it to be found (saith he) in the land of the living. It cannot be valued with the gold, The price thereof is above Rubies. England may say, It is not in me: Professors must say, It is not in us. Our children may say, they have heard the fame thereof; Our selves may say, We have seen the Departure and Funerals of it, which we have traced leaving us, as the Glory of the Lord departed by degrees from the Sanctum Sanctorum into the wilderness at last, Ezek. 11. 23. That we may cry out in the words of Elisha, when he saw the last of his Master Elijah, or that King who came to see Elisha, and found him sick upon his bed, and ready now to leave the world, Oh my father, my father, the Charets of Israel, and the horsemen thereof. So may we say, Oh my mother, my mother, the Leah and Rachel of Israel, the nurse and breasts, the beauty and strength of Israel. We have parted with the Power and Spirit of Elias, and the Presence of the Prophet, and have only caught up a Mantle. How sad is it that this Holy fire should be wanting in the second Temple of our latter Reformation! And that we should find that observation of Austin made good, who moving the question, Whether Peace or War devoured more Christians? resolved Peace. Pax cum bell • de crudelitate certavit, & vicit. Peace and War once strove, saith he, who should do most mischief in the Church, and Peace carried it.

Thus have I given the Description of these ten Good Consciences, and shall name no more. There are more, I confess, then these ten to be found in the Word: But this I am bold to say, If these ten were to be found in the world in this age, in this Nation, God would deal with us yet, as he had done with Sodom had he found ten Righteous men there, we should not be destroyed, but this whole Nation spared for these Tens sakes; yea, doubtless had not the Lord reserved a very small Remnant, in whom these ten properties of Good Conscience have been found, we had already been made as Sodom, and should have been as Gomorrah before this time.

CHAP. XV. Of the Excellencie of a good Conscience, and the benefits thereof.

HAving hitherto spoken of the nature of good Conscience in general, and of these several kinds of good Conscience in particular, I shall now proceed to give such reasons, and use those arguments which may provoke us to get and keep such a good conscience. Which reasons are drawn from three general heads:

• 1. From the excellency in, and been •• t gotten by a good Conscience.
• 2. From the danger and mischief of an evil Conscience.
• 3. From the difficulty of getting and keeping a good, and escaping a bad Conscience.

This Chapter shall speak of those excellencies which are in, and the benefits gotten by a good Conscience: Which appears in five particulars:

1. The excellency of good Conscience appears both in the Honorable Title given it above all other graces, and the real Preeminence it hath, if compared with all other things: 1. It hath this proper Epithite and denomination given it ordinarily, of good Conscience, Act. 23. 1. 1 Tim. 1. 5. & 19. 1 Pet. 3. 16. & 21. whereas other graces, excellent in their place and kind, seldom called thus. When do you read of good faith, good repentance, or love, or holiness, or obedience; but still conscience is called good Conscience. There is surely some eminent and superlative goodness, yea much communicative goodness in it. It is good itself, and makes the good faith, and good love, and repentance, and obedience, &c. which all cease to be good, when separated from good Conscience.

Then 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, said Austin? What is a man better if he have all goods, and want this one good? what if he have good ware in the Shop, good stock in the ground, household in the house, clothes on his back, and good credit abroad, and have not a good Conscience in his heart? all this were like a rich suit on an ulcerous body. This man is like Naaman, a rich man, but a Leper, a great and honorable man, but a foul man. What are all great Parts, and excellent Gifts, and Abilities of mind, without good Conscience, but as so many sweet flowers upon a dead man, wrapped up in fair linen? He is a dressed man, but a dead man, outwardly sweet, inwardly smelling; or like a sounding brass, and tinkling Cymball: This is above knowledge alone. Add Con, to Science, and you have the complete Christian, Omnibus numeris perfectum: Take away Con, and leave all Science, you leave nothing but Cyphers. Though, saith Bernard, many seek Knowledge, and desire Science, few care for Conscience, yet is Conscience gotten with more case, and kept with more advantage then all your Knowledge.

This is above All Faith alone, therefore they oft go together in Scripture, 1 Tim. 1. 5. and 19. and 3. 9. when Conscience is put away, the text saith, Faith is cast away, and shipwrecked. Nothing profits alone without this; not Baptism, 1 Pet. 3. 21. not coming to the Lord's Supper, Heb. 10. 22. not Charity, 1 Tim. 1. 5. not any serving of God, 2 Tim. 1. 3. not our subjection and obedience to men, or Magistracy, Rom. 13. 5. not all our sufferings, 1 Pet. 2. 19, 20.

Take any man with all endowments without Conscience, you have but the carcaese of a man without the soul. What is the learned Philosopher, and eloquent Orator without Conscience, but a rational brute, or a speaking beast? who may like Balaam's Ass open his mouth to rebuke another more mad, yet is beaten himself. What is a Magistrate without Conscience, but as the Giant without his eye, or the eye without his sight?

Let all Duties be performed, and Conscience not regarded, you have but an Hypocrite; let all gifts remain, and Profession stay, if Conscience go, you have but an Apostate. Bernhard saith excellently to this purpose, It is better running to Conscience then to all your wisdom, unless you mean by your wisdom nothing but Conscience. The unlearned man with his good Conscience, saith Austin, will get the start of thee, and be in Heaven before thee, when thou with all thy learning and abilities wilt be cast into hell. Surgunt indocti & rapiunt regnum Coelorum, &c.

2. Consider the absolute Necessity of a Good Conscience to the very esse, and being of a Christian, when many other things serve only to the melius esse, better being: And this will show you a higher Excellencie in Good Conscience, which should set us upon getting it. This constitutes the Christian, and is that sine quâ non. To suppose a Christian without Conscience were to suppose the Sun without Light, or fire without heat; this is of the very same consequence to spiritual life, as the sense of feeling is to natural life, which compared with the rest of the senses hath the preeminence in sundry particulars, as the Philosopher lays down in his Axioms, all applicable to Conscience.

1. Tactus Origin primus, they say: Feeling is the first sense in being; So is Conscience the primum vivens, and ultimum moriens in the new Creature: Life discovers itself in the soul first in his sensibleness and tenderness, as in the childes feeling appears the first of natural life, the child beginneth to feel, when it first begins to li • e, and the man ceaseth to live when once he ceaseth to feel. So it is in the Soul, the life of grace appears sooner in the sensibleness of Conscience, spiritual Compunctions, Heart-smitings, and Heart-prickings for sin and guilt, spiritual fears of his danger, sorrow for his sin, and miscrie, then by any other tokens whatsoever.

2. Tactus as Origin primus, so it is Necessitate maximus, & usu summus, of greatest use, and absolute Necessity. It is first in the Original of life appearing, and the most necessary above all the other senses in the continual course of life. A man may want his sight, yet be a healthful and understanding man; he may want his hearing, yet be a very active, and apprehensive man; he may want smell and taste, yet be a strong man; but if he want his feeling, he is a dead man. These serve more to the been esse of natural life, then to the simple being; So is Conscience absolutely necessary to the very being of a Christian, a man may be short in parts, defective in knowledge, weak in duties, have lost his comforts, never had the Ornaments of Abilities, Expressions, Experiences that some others have, yet a very good Christian. But if he have lost his Conscience he is a dead Christian altogether.

3. Tactus, they say, is Hominis Optimus. The other senses other creatures excel man in. Uultur odaratu, the Dog and Vulture in smelling; in sight the Eagle, in hearing the mastiff, &c. But in feeling man, which is the most noble and excellent Creature, excelleth most, he hath the most quick and tender Touch, (which considered, I know no sufficient reason to say of it, that Tactus is digniute ultimus, when they confess it is Origin primus, & necessitate maximus;) So the best Christian excels in the tenderest and quickest Touch of Conscience: Others may out-go him in Excellencie of speech, and wisdom of words, worldly men may have stronger brains to out-wit, and over-reach the child of God, who is not so wise in his generations as the children of this world; they have the finer wits, stronger memories, sharper inventions, the better expressions, he hath still the better part, and is the better man, because he hath the better Conscience.

4. Whereas other Senses have a particular Organ of their own, and lie confined to a narrow room; Hearing lies in the Ear only, Seeing in the Eie, Taste in the Tongue or Palate, Smell in the Nostrils: Feeling hath no such narrow confinement, but is extended all the body over, within and without. So is Conscience of vast and universal extent over the whole man, over all our actions, intentions, words, motions, from first to last. Faith looks to Promises, Fear to Threats, Hope to futures, Obedience looks to duties, Repentance to sins. Conscience looks to all. This is the great Superintendent, and oversees all, all Graces, duties, all sins, and snares. Therefore saith one well, Conscience is not confined to any one part of the Soul, it is not in the understanding alone, not in the memory, will, affections alone; but it hath place in all the parts of the Soul. Conscience is the great Mistress of the house; she as soon as she is up calls up all her maids, sets them all about their work, and calls them to their account.

3. The virtue and worth of a good Conscience is most excellent above all other things, because it most fortifies the soul with strength against, and gives victory over all Adversities; it carries the soul unwounded through the greatest afflictions; It's like Oile that always swims aloft whatsoever waters of distress are below; It is as the Ark which hath a window open in the Top to let in the light of Heaven. This like Elias Mantle hath divided the waters, and earried godly souls through a flood of miseries as on dry land. This hath encouraged them in the midst of fire and faggots, hath accompanied them in Dens and Caves, and made Martyrs sing in midst of Prisons and flames; It overcomes all his tormenting Persecutors; It's like the Anvil which breaks all that is beat upon it, but is itself by all strokes made more firm. It makes a man like a brazen wall, Jer. 1. 18. All may fight, none can prevail against it; at sight of fear it saith Aha; At destruction and famine it doth laugh, and fears not the beasts of prey, Job 5. 22.

This like Noah's Ark, to which it is compared 1 Pet. 3. 21. is pitched within and without; It is pitched within, that it may not let out any of his own water of comfort, laid in for his own necessities, and relief; And pitched without, that it may not let in anything from without that may endanger the safety of the ship: It keeps in all that may do Good, it keeps out all that may do hurt; It is the Christians Armourie, or Magazine, like the Tower of David furnished with a thousand Bucklers. Cant. 4. 4. or like the house of the forest of Lebanon, wherein Solomon put three hundred shields of beaten gold, 1 King. 10. 17.

This will enable a man with undaunted courage to hold up his head before any Judgment seat, Act. 23. 1. yea, before God 's Tribunal, 1 Joh. 3. 21. Keep but Conscience safe, it will keep thee safe; Keep it in purity, and it will keep thee in peace. It will make thy face to shine as Stevens did. The cheerful Conscience maketh the cheerful Countenance, Prov. 15. 13.

This will be a dry house to thee in a wet day, it will make always fair weather within doors; what ever weather it is abroad, Thou shalt sub tecto imbrem exaudire, and thou shalt ever find it fair above head, what ever it is underfoot.

This makes nothing of the Viper of Detraction, Envy, and Malignitie, at which another man would have swoln, or sworn, but without anymore ado shakes it off into the fire whence it came. Premat corpus, fremat Diabolus, trahat mundus, illa semper erit secura. Let men, world, and devils do their worst, they cannot hurt Conscience.

This is the whole skin which it is good sleeping in, for a torn Conscience is the worst rent. The wounded spirit who can bear? If thou suffer Conscience to be torn, to keep thy skin whole, the rent is made worse; if thou lose thy Conscience to save thy life, thou art a Loser, not a Saver; and if thou lose thy l • fe to save thy Conscience, thou art the greatest gainer by that which the world calls greatest loss. Skin for skin, and all that I have to save my life, saith the world in Satan's Language. Skin for skin, and life for life, to save my Conscience, saith the godly man.

4. Good Conscience doth not only bear up the Spirit with invincible Patience under all Pressures, but it anoints the head with oil, and causeth the cup to run over with Joy and Consolation. His excellency herein is beyond all expression. Good Consciences Peace is the Peace that passeth understanding. It makes a Heaven on earth, a continual feast, Prov. 15. 15. The merry heart, our late Translation readeth it, hath a continual feast; Bonus cord. Ar. Montanus. Laeti cord. Junius. He hath Benjamin 's Mess before him, his fare is far above the ordinary: The bread he hath to eat, others know not of, nor doth the stranger intermeddle in his joy. He hath Jehoiakim 's Provision, Every day a rate from the Kings Table all the days of his life, even to the day of his death, Jer. 52. 34. His feast is beyond Ahasuerus Royal feast, which lasted the longest of any feast we read of, an hundred and fourscore days, Esth. 1. 4. but then ended. This maintains the heart, as Solomon did his subjects, with continual undisturbed peace all the days of his life, not by force and sword, but by Prudence and Counsel. This makes thee live Halcyon-days in life, and sing the Swan- like note at death, and leads thee into a new year of Jubile, after the expiring of the former year of Sabbath.

The Good Conscience is itself the greatest Good a man can have, and is the Procurer and Entertainer of all that Highest good that man is here possibly capable of. It is the only Paradise which God loves to walk in, the only Throne which Christ sits in, the only Temple which the holy Ghost dwells in; it is the golden Pot which the bidden Manna is kept in, the white Stone which the new Name is written in, the Ark which the Tables of the Covenant are laid up in, the earthen Pot where all our writings and Evidences are preserved in, it's Gideon 's fleece which all the dew of Heaven falls on; it is the soft bed which the weary soul sleeps in; it is the Top of Jacob 's Ladder reaching unto Heaven, Stevens Perspective looking into Heaven, Moses Nebo where first a view is taken of all the promised Inheritance, and thence a few steps higher, and he was in heaven; it is indeed our Penuel, God face to face.

5. The Good Conscience is so extensive and communicative a good, that it is not only a real Good itself, but makes all other things better where it hath to do, whence it deserveth that denomination of good Conscience, which it commonly is honored with. Other things are called Good, as Riches, Honors, Learning, Eloquence, &c. which are not so really, but only in opinion, nor do they make any man the better. This makes all Good, and Good better where it comes. Your Riches, Honors, Great Parts, you call them good, but who is made good by them, if Good Conscience be not there to do it? Bad men may have them, and bad they find them, and as bad or worse they leave them. But this is that which is inconsistent with any badness, no bad man can have a Good Conscience. This makes all good it meets with, and leaves them good whom it found evil; It finds some sinful, but leaves them holy; finds some proud, leaves them humble; unmerciful it finds some, leaves them charitable; covetous it finds some, leaves them content; unjust, and dishonest it finds men, but makes them just and honest ere it hath done with them; it findeth men unprofitable, and good for nothing, it leaves them profitable; it finds some sad, leaves them merry; poor, and leaveth rich; dead, and leaveth alive. What a change doth this one thing make in the world? It mends a Magistrate, it mends a Minister, it mends rich, it mends poor, for it mends all. This alone would mend ill times, mend ill Officers, mend ill Laws, mend ill execution of good Laws, mend Church, mend State, and mend all.

What Plato said long ago of Commonwealths, Tum demum fore beatas res publicas, cum aut reges philosopharentur, aut philosophi regnarent. It would never be well in the world, till either Philosophers were Kings, or Kings Philosophers; we may certainly say, It will then be well with Commonwealths, (and not till then) when they that are most conscientious are put in public place, and made Magistrates, Rulers, Commanders, Officers, Ministers, &c. or when they that are in such place be most conscientious.

Good Conscience is the Treasury of good, which therefore brings forth nothing but what is so; Good Communication to edify the hearer, Good Conversation to edify the Beholder: yea, Conscientiae ea est vis, &c. saith Dr Ames, that it alters the nature of things; it makes Actions in their own nature indifferent become good, and Actions good become better; as Conscience when not good makes lawful and indifferent actions sinful and displeasing, yea the most holy Action is turned into sin, the sacrifice is abomination offered with a wicked heart, Prov. 21. 27.

How mightily doth it concern us to get this Good Conscience, which hath so much of Good Epitomized in it, which maketh Learning, Parts, Riches, Honor Good; yea, makes Faith, Repentance, Prayer, Alms, Holiness, Obedience, all Good when Good Conscience there, which all cease to be good if it were not for good Conscience commending them. Therefore did Irenaeus well to resemble the Good Conscience to the Altar, which sanctifieth the gift that is upon it. Non sacrificia sunt quae sanctificant hominem, sed conscientia ejus qui offert, sanctifi • at sacrificium pura existens. It is not sacrifice which can sanctify a man, and commend him to God, but it is Good Conscience which sanctifieth and commendeth the sacrifice itself.

CHAP. XVI. Of the danger and mischief of an evil Conscience.

THe Excellencie and Benefit of the Good Conscience is not so great, but the evil and mischief of the evil Conscience is as great, which is our second consideration, and this will appear in three particulars:

1. Here commonly is the first decay, as in the Text you see, Hymenaeus and Alexander no sooner had put away their Conscience, but they sink their faith, when once Conscience is tainted and become corrupt, then presently the Judgment, then the Affections, then the Life, and what not? Corruption in the Conscience is as poison in the spring head; this fountain corrupted all the streams run muddy. Therefore Satan commonly begins here, and seeks Entrance for less sins upon the Conscience, as House-robbers put in their less boies into the windows, to set open all the doors of the house for all the company to enter.

No man arrives at the height of impiety at once; And this is commonly the first step. One unclean spirit entertained makes room for seven worse to follow. When Conscience likes not to retain the knowledge of God, God gives up to vile affections, at length to a reprobate mind, at last to be filled with all manner of unrighteousness, Rom. 1. 26, 28, 29. The hopeful Professor by this means soon becomes a dangerous Apostate, and at last a down-right Atheist in life, as the Apostle saith Titus 1. 15, 16. when once the mind and Conscience is defiled, they may profess still to know, but in works they deny God, being abominable, disobedient, and to every good work as any reprobate. When the wormwood star falls into the fountain of Conscience, all the rivers become bitter; 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 must needs go back as many degrees in the Diall of Comfort, Then farewell Peace.

2. As the first decay is here commonly begun, so it proves the worst decay and danger that can befall a man, a breach in Conscience is like a breach in the Sea banks, proves desperate; or like the Leake sprung in the ship, drowns men in utter perdition; after a crack in Conscience a man proves an utter Bankrupt; after other shipwrecks one may recover and get up again, there are post naufragium Tabul • , but this is a fatal and commonly irrecoverable shipwreck.

Some sins and slips are like breaking of a Leg, or an Arm, which may be set again; this is like breaking the Neck, few recover, to take hold of the paths of life after this. Judas brake his Conscience Neck, and that brake his Neck.

Enquire as oft as you will, by what degrees any is come up to the highest sins. As for instance, how some came to give themselves over to lasciviousness, to the committing of all uncleanness even with greediness. Ephes. 4. 19. The Apostle tells us they had been practicing upon their Conscience first, they had first blinded their minds, and had stunted their Conscience to bring them to that dedolencie, that they might be past feeling.

Again, do you wonder and inquire, how it is that in these last days so many do depart from the faith, and give heed to seducing spirits, yea, to the very doctrines of devils, as was foretold? 1 Tim. 4. 1. the answer is at hand in the next verse, They had first seared and stupefied their Conscience.

Do you inquire again, how it comes that some most hopeful Professors become at last most violent and enraged Persecutors, and as bold broachers of accursed errors? you have the answer in the Text, Hymenaeus and Alexander laid down their Old-Testament weapons Faith and a good Conscience, then became filled with new wine, then grew corrupt themselves, then vented blasphemies, then were delivered up to Satan, as fitter for Hell then the Church. They fell into prodigious opinions and conceits, making a fable of the Resurrection, 2 Tim. 2. 17. At last this Alexander came to be an open enemy to Paul, and Persecutor of his doctrine, whom he prayeth against more then he doth against any other, 2 Tim. 4. 14. This is indeed the ready way, nay the only way to sin that unpardonable sin, the sin against the holy Ghost, which never hath forgiveness, because it never hath Repentance.

A man that hath lost his Conscience is like a Be that hath lost his sting, becomes a Droan ever after, and is at last expelled the Hive. The beginning of the Decaie of Conscience is like the beginning of the Hectick fever, which at first, as the Pysician saith, were easily cured, but that it is hardly known; but at last it is easily known, but hardly cured.

3. The third danger and mischief is, that either thou must resolve to make this Good warfare, required in the Text, for a Good Conscience, or to suffer an ill warfare made upon thee from an ill Conscience; either thou must make this Tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt: but know that this war is the worst war which can be made. All wars are bad, and end in bitterness, but of all wars civil wars are the most dreadful, worse when it is between City and City, then if it were Nation with Nation; and of all civil wars domestical in the same Family when divided is worse, then when a Kingdom divided; And in the same family again, Matrimonial war when in the same bed is worse, then any other war in the same house between father and son: for where the Relation is nearest, division there is unkindest. But there is one war yet worse then all these, the personal division is worse then any division between man and wife. This is to speak properly the only Intestine war, when two are divided against three, and three against two. Understanding and Conscience joining together to keep in order Will, Affections, and Practises; but these jointly rise up to suppress their Legal and Rightfull Superiors Understanding and Conscience.

It is a sad Story to read that of the father and his two sons, who separating from our Churches in England, kept together a while, but ere long the two brothers divided among themselves again, and when the father could not reconcile them, he left the one child to adhere to the other; but after that differences grew between the father and this one son, and they must Anathematize each other. Here was a lamentable Example to see in three persons of nearest natural Relation such an Enmitie, each stood aloof from the rest, all three stood excommunicated, and accursed by each other. But this separation and difference I speak of is beyond that, when a man doth separate from his Conscience, and excommunicate it first, then after doth Conscience separate from him, and accurse him, yea, and he shall be cursed.

Many have thought that they have been able to make offensive war against Conscience, none have ever been able to make the defensive. To fight against Conscience is to fight against God, and who hath ever hardened himself against him, and prospered? Pharoab would begin with God, and make an offensive war, Who is the Lord? I know him not, I will not let Israel go; but he was weary of the defensive, Let us fly, for the Lord fighteth against us. So if thou thinkest it a light thing to challenge and provoke Conscience, while it would be at peace with thee, know thou wilt find it next God himself the heaviest adversary that thou couldst have had.

If Conscience be not regarded 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 against thee, and a Judge over thee, chasten thee with Scorpions. Did not I speak to you, will Conscience say, as Reuben to his brethren, and you would not hear then, see now what is come on it, Now his blood is required.

4. I might add in the fourth place, that which follows in the Text, that when once any have betrayed their trust, and delivered up this Fort to Satan, they are ever after cashiered God's service, and are by him delivered up to Satan's custody, and an evil Consciences mercy; either to be misled by an erroneous Conscience, or terrified with an accusing Conscience. He that is filthy, let him be filthy, and that which perisheth, let it perish, saith the Lord in his fiercest anger; as they had no love to the truth, so they shall have no Judgment to discern lies, but be given over to strong delusions, to believe any lying doctrines, That all they may be damned who received not the love of the truth, that they might be saved. 2 Thes. 2. 10, 11, 12. Thus it befell these Hymenaeus and Alexander, who having once renounced Conscience, and forfeited their faith, they were discharged anymore employment; They have no more part in Christ, nor lot in the Church, but are delivered up to Satan among blasphemers.

CHAP. XVII. Of the difficulty in getting and keeping a good Conscience, and escaping a bad.

WE have already spoken of the excellency and benefit of the good Conscience, and the danger and mischief of the bad. But here we shall see the difficulty of getting and keeping the good Conscience is as great as the excellency or benefit when had, and the difficulty of escaping an ill Conscience, is almost as great as the danger of it. What can be so hardly got or kept, as the one? what so hard to scape and miss, as the other? Consider it in these three respects:

1. First in respect of Satan, it is hard to get and keep the one, and escape the other. Satan, all his spite is at good Conscience, all his aim is to make a bad: He envies a man nothing but his good Conscience, not riches, not honors, no learning, parts, duties, not mirth, pleasure, not his peace, but only a good Conscience. He envied not the Serpent his subtlety, he could make use of it; not Pharaoh his Kingdom, not Ahithophel his Policy, nor Absalom his Beauty, nor Haman his Court-honors, or State-offices, nor Dives his wealth and good cheer: He could tell how to make use of all. Yea, he will offer his help to men to get them riches, honors, offices, learning, so they will quit good Conscience: He will grant any Articles you can propound, so he may gain this Fort. He can make use of all other things, parts, power, policy, but a good Conscience is never for his turn, in a Magistrate, or Minister, or in a private person, but it is constantly against him, and he against it; and therefore he despairs of doing any good on it; as they said of Luther, when some persuaded the Pope to attempt to take him off by offering him some great preferment, and Church promotions, it was answered, it was in vain to try. Germana illa bestia aurum non curat. That German beast (said they) cared not at all for all their gold.

Yea if a man be plundered of all his estate, and stormed out of all his out-works, his riches, friends, children, power, places, yea stormed out of his nearer comforts, out of his faith and hopes, out of his prayers and promises, all on the sudden surprised, if he retreat to a good Conscience, and make good this last hold, by a still retaining of his integrity, Satan will be repelled with shame and loss, and draw off with dishonor, weary of laying his siege against so impregnable a Fort. Job had lost all, but keeping good Conscience alone, and manfullie defending this piece, he recovered all again he had lost, and his last state was double to his first.

2. In respect of thyself, or of the work itself, thou wilt find a hard task of it, to get or keep a good Conscience in an evil age; it will require thy greatest skill, and utmost diligence. So the Apostle found it, Act. 24. 16. therefore he saith, Herein do I exercise myself, to keep always a Conscience void of offense. 〈 in non-Latin alphabet 〉 , The word signifies, saith one, I use all my skill, diligence, and constancy together. I lay my policy, or bend my wit, saith another godly Divine. All which tell us, it is the Christians master-piece to look well to a good Conscience: A work of continual exercise to an Apostle himself. Look but well into it, and thou wilt f • nde there is work enough in it, as much as thou canst turn thee too. To keep a Merchants book is a piece of art, requiring skill and care: To keep this book well, is the art of arts. To keep thy Masters accounts if thou be a servant, thy Lord's if thou be a steward, thy Shop-book if thou be a tradesman, requires much care and diligence. What is it to keep thy soul-book, to keep God's book, to keep this Dooms-day-book? for so Conscience is.

3. Look yet further, and in respect of others thou wilt see it more difficult still. How many hast thou seen miscarry in it? who is sufficient for this work? How should we fear? This is much insisted on in the Text, and given in charge to Timothy, Timothy see thou war a good warfare, and look well to thy charge, hold fast faith and a good Conscience, for all have not done so. Of many that have run in a race, most have lost, but one ohtained the prize; of many that have fought, most have been foiled, or wounded, or slain, or fled, but one crowned. Run not uncertainly, fight not saintly, look well to thy Conscience. And here are many Items couched together in this place:

1. Some] Not one single person in an age, but it is the case of many; not one man's only, many have miscarried, and it is incident to all. Look well to it, Be not high-minded, but fear, Rom. 11. 20.

2. Some have put away Conscience] A monstrous vile act, for men sometimes of better principles, to send Conscience packing like a vagabond, or to thrust it out of doors, as if it were the Son of the Bondwoman. It is the most unkind and ungracious act that can be, to disclaim Conscience, as they did Moses, for an intruder, or busy usurper, or an imperious Commander.

3. Concerning faith made shipwreck] see what followed upon it; They did not perfect and mend their faith, as they might be ready to pretend or affirm, but weaken it, not weaken but shake it, not shake but sunk it, and lost it.

4. Of whom is Hymenaeus and Alexander] Consider who these were, even great Professors a great while, and stout Champions somewhile, that had adventured far, and engaged much for the truth, and the Preachers of it; Alexander especially, who had shown so much zeal to truth, and love to Paul, that to secure Paul 's person, he had exposed his own to the danger of an unruly tumult; he could have laid down his own life to have saved Paul 's, and would have parted with his right eye to do Paul service. Yet see what is become of these now; where will he stay that hath lost his Conscience?

5. For they having put away their former good Conscience, become now branded Apostates, and open enemies of the same Preachers they had before so loved and honored, nay they themselves become Preachers, but blasphemous Preachers.

6. Lastly, after all this, the Church that formerly had joined with them, now spues them out, gives warning to the godly to avoid them, and to their grief deny them anymore Church-fellowship, and gives them over to Satan, that no more mischief may be done by their impure Doctrines. The Church in her direful Censures saith, Write these men childless, let no more of their seed rise up after them, to bear more gall and wormwood.

CHAP. XVIII. The Application of the Doctrine, and first by way of Information.

THis point admits a sevenfold Application, as containing matter, 1. For Information, 2. Lamentation, 3. Reproof, 4 Terror, 5. Consolation, 6 Examination, 7. Exhortation, with some Directions.

The Information hath two parts: 1. It gives notice of certain errors and mistakes, to remove them. 2. Of certain Truths and Duties, to assert them.

1. It meets full in the face with that too common and plausible opinion, but most dangerous error, That to preach Conscience, and press Duties in this nature, is but legal teaching, not preaching Jesus Christ and the Gospel. But sure we have more cause to complain of the world for too little of legal living, and Christian doing, then the world to complain of too much legal preaching. When men call us legal Teachers, we may with too much truth, and as much grief, call them illegal, ill-Evangelical, and ill-Christian livers.

Hymenaeus and Alexander are alive again, and by many Professors counted better Preachers then Paul and Timothy. These counted Good-Conscience-Doctrine to be legal strictness, and old Leaven of the Pharisees; faith was enough, faith was all: But when Conscience ceased, faith deceased, they put away Conscience, faith suffered shipwreck. So that we may more rightly call this an old-new-Testament-error, to cry down strictness, then you, our preaching it an old-Testament Truth and Doctrine; This opinion broke out almost as soon as the preaching of the Gospel. Paul had preached, That where sin had abounded and reigned, grace did much more abound and reign, Rom. 5. 20. Others inferred hence as good Doctrine, and the right knowledge of the Gospel, and walking by a spirit of liberty, Then may we continue in sin, that grace may abound, Rom. 6. 1. Paul had said, sin shall not have dominion over regenerate believers, For we are not under the law, but grace. Hence others concluded, We may sin, because we are no longer under the Law, but under grace, Rom. 6. 14, 15. Paul refutes the impiety of both Assertions with the same answer, detesting both, God forbid, Rom. 6. 2. & 15. These Tares we see sprung up as soon as the good Seed began to appear. We wonder the less if among us there be some that say, Believe once, and away with Conscience, and Duty, and Works, and have no more Conscience of sin. The truth is, once believe, and thou hast no more Conscience of sin, as to the guilt and punishment of it: But once believe, and ever make conscience of sin, to avoid, resist, and mortify it, that it reign not in your mortal body. The other were to overthrow the true grace of God, by the name of the grace of God, and to set up an imaginary faith and Gospel, to beat down real faith and Gospel, while they cry down Sanctification and Conscience of duty, not as to the resting in them, but as to the very having and seeking them.

But let the mind that hath wisdom judge, can one grace in God be contrary to another, his justifying grace to his sanctifying, or sanctifying to justifying?

2. Is one Attribute of God opposite to another, his grace, love, and mercy, to his holiness, justice, and purity?

3. Must Christ needs be divided, and by redemption and justification drive out wisdom and sanctification? two of his benefits destroying other two, when he is all or none, 1 Cor. 1. 30.

4. Or must two ends of Christ's death be opposite to two other ends set down all together, Tit. 2. 14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Must Christ his dying for us, and redeeming of us, make his people less pure, or less zealous of good works?

5. Can any imagine that one grace of the same Spirit should cross another, the Spirits consolation evacuate the Spirits sanctification, and by his obsignation mortify mortification?

6. Can one grace in the Christian be imagined to weaken and destroy another? Is faith the enemy of holiness? Doth Conscience extinguish confidence?

7. Is the Law now against the Promise, or the Promise against the Law? did grace then fulfill the Law, and est ablish it; and doth it now make it void? All these would have been accounted strange Divinity in the Apostles ears.

This bewitching error doth not only set earth into disorders, neighbor against neighbor, professor against professor, some people against their Ministers, and some Ministers (though they are not many who are so gross) against other Ministers, but it sets earth in rebellion against heaven; yea would attempt to put heaven into a combustion, and make heaven at variance within itself, while it would set God's Decrees against God's Decrees, Promises against Promises, Grace against Grace, Saints against Sanctitie. And again, Decrees against Promises, Promises against Commands, Commands against Duties, and all against Holiness.

This hellish Doctrine came from the Gnostics of old, and their followers: They thought it their perfection to set Conscience at liberty, and to discharge it from all purity. Epiphanius and Irenaeus say that the Gnostics did purposely resolve to live a loose and base life, that they might reproach the stricter Christians, and wear out that legal Doctrine (and as some of later times have had the boldness to call it) that Idol of Sanctification: That no regard was to be had to any scandal taken by others: That all things were lawful: That they might converse with any Idolaters and Idolothytes: That the only way to perfection in their mysterious Religion, was to give themselves to any libidinous and obscene actions: That some of theirs were equal to Christ Jesus himself, and nothing inferior to him. And as for Peter, Paul, and the other Apostles, they were far their superiors, and their Doctrine more perfect then any of theirs: That to deny and forswear their faith, in case of danger, was lawful, &c.

These are the 〈 in non-Latin alphabet 〉 which the Text speaks of, who deal with Conscience as Amnon did with Tamar, first ravish and abuse it, then put it out of doors. And like those Sons of Sodom, who will no longer endure anymore reproofs, but assault the reproover in his own house. This is he who came to sojourn, and he will now be a judge, therefore will we deal worse with thee, &c. These give the Harlot erroneous or seared Conscience, the living child from the right mother pure and tender Conscience, laying the dead child at her doors. But while these give Conscience a Bill of divorce, God gives them a Bill of divorce: And while they would make Conscience a reprobate, themselves become reprobates. A shame it is these things should be said or suffered among Christians. What would those ignorant Heathens now say, if they should see these things? who when once they saw the Spirit carriage, and Acts of the Apostles, cried out, The God's are come down to us in the likeness of men. But changing their voice, say, that rather Devils are come up to us in the likeness, and under the name of Saints.

But to conclude, This particular conscience is that which doth constitute and commend the Christian, and all that belongs to the Christian. The Christian is no more a Christian, if he have not, and keep not a good Conscience. Our Baptism is no Gospel Baptism (but without efficacy) if there want a good Conscience, 1 Pet. 3. 21. Knowledge not right Gospel Knowledge, if not according to godliness, Tit. 1. 1. Faith no more Gospel Faith, if not joined with Conscience, 1 Tim. 3. 9. Love no more Love, if separated from good Conscience, 1 Tim. 1. 5. nor assurance good assurance, if not joined with good Conscience; Heb. 10. 22. nor Obedience acceptable, except for Conscience, Rom. 13. 5. nor Sufferings thank-worthy, if not for Conscience, 1 Pet. 2. 19. You may do much in vain, and suffer and expend much in vain, and all be in vain, if not for Conscience sake. Yea the blood of Christ itself profits not, if not sprinkled upon pure Conscience, Heb. 9. 14.

2. The second mistake is a practical mistake of those who reckon not Conscience a Fort or Tower, but a Snare and a Prison rather, and think in evil times to abandon and desert it, is the only safety. He that looks overmuch to Conscience, must die a beggar, is a chief Article of the worlds Creed. Better protection is to be had in policy, and a safer refuge in lies and falsehood, and to make an agreement with hell, and covenant with death, or to break the Covenant with God, and agreement with Heaven is the only way to security. But shall not an overflowing scourge come and sweep away the refuge of lies, as the Prophet saith? And shall not men at last be forced to say, That the effect of righteousness is only quietness and assurance forever, Isai. 32. 17. When the sinners in Zion shall be afraid, and the hypocrites surprised with fear, crying out, Who among us shall dwell with the devouring fire, who among us shall dwell with everlasting burnings? Isa. 33. 14, 15. Then shall he that walketh uprightly be set up on high, and have his defense in the munition of rocks, &c.

3. There be others who will easily yield that good Conscience is worth making of, but are mightily mistaken in judging what good Conscience is. And there be many mistakes in this respect.

First, some, and those very many, do conceive, if they live according to their Conscience they do well, although their Conscience be but a natural Conscience. Now the nature of Conscience is very good, but the Conscience of Nature is very bad. Some good natural Conscience may have in it, but good it cannot be called.

1. It may make a man cum seipso scire. Rom. 2. 15. And so become a law unto himself.

2. Such an one may cum aliis scire, and so far is good, as Adrian said to do that to others, which he would expect from others.

3. Such an one may be exact in matters of the second Table; he may answer all the duties of natural and civil Relations, observe the Laws of humanity and friendship religiously; be true to his trust, interest, country, friend, promise, engagement, to his Oath taken as Regulus, To the salt of the Palace. Ezra 4. 14. as those Idolaters were.

4. He may make scruple of many sins, such as the light of nature condemns, gross sins commonly, Abimelech abhors adultery, Gen. 205. Pilate 's Conscience grudges and relucts to condemn an innocent man to death; Festus holds it unreasonable to send a Prisoner bound without matter of weight charged upon him, to be inserted in the Mittimus.

5. He may have some sense of the Deity of God, and of the force of Religion. Rom. 1. 20. and 2. 14, 15.

6. May in that respect tremble sometimes, and be terrified in Conscience for sin and hell, as Felix, Act. 24. 25.

7. He may sometimes, and ever and anon when he seriously reflects on himself, have a dislike of his own state and ways, and know and confess his sinful doings, yea, he may have store and plenty of tears, and make show of much passion and compunction for sin; so did Saul, 1 Sam. 24. 16. and 26. 21. He was under great and frequent fits of horror of this natural Conscience.

8. Or he may on the other side have much inward and pleasing natural Peace, while he observes the rules and dictates of his natural Conscience, Rom. 2. 15. They have their Consciences witnessing with them (saith the Apostle of the natural Heathens) and their thoughts as well excusing as accusing them. They may have tranquillam, but not securam conscientiam, as Bernard distinguisheth.

And thus it is said of Socrates, who living according to the rules of his natural enlightened understanding, when he came to die, and was put to death, he took his death with much Resolution and Tranquillitie of mind: He said of his enemies, They could but kill him, they could not hurt him: 〈 in non-Latin alphabet 〉 ▪ Yet for all this no natural Conscience can be a good Conscience. 1. Because though it may cum seipso, & cum aliis scire, yet it doth not cum Deo scire. At the best it is liable to that rebuke given unto Peter. Matth. 16. 23. Get thee behind me, Satan, thou art an offense unto me: for thou savorest not the things that be of God, but those which are of men only.

2. Because it is not purged by the blood of sprinkling; It is without Christ, therefore without God, and Covenant, and Promise, and Hope, and Mercy.

3. Because as it hath not the purifying blood of the Lamb, so nor the purifying water of the spirit sprinkled on it, whereby it should be cleansed, now whatsoever is born of the flesh is still but flesh, and only that which is born of the spirit is spirit. Joh. 3. 6.

4. Because it hath not Faith, which is that whereby the heart is further purified, Act. 15. 9. And the Apostle, when he bids Timothy hold faith and a good Conscience, tells us as much, that first faith must be had, and then good Conscience. Good Conscience is never without Faith, never before Faith.

This Conscience how ever many may lull themselves asleep on it, yet is it a bed shorter then that a man should stretch himself on it, and a covering narrower then that a man should wrap himself in it. No sure Refuge is it, and a strong fort it is not to endure a storming: It is not the Ark of Noah, of Moses it may be, not an Ark of Gopher wood, but made of Paper Rushes, not pitched with Pitch, but daubed with slime; not furnished with all manner of Provision, as Noah's was to hold out to the utmost for a whole year and longer, but utterly unfurnisht for a day, that unless he be taken out of it, as Moses was, he may there lie and cry, and famish and perish. This fort is no better then that hold of the idol Berith to which when the men of Shechem fled for Refuge, it was fired over their heads, and they perished miserably in it. A poor man and this natural Conscience may perish and burn together.

4. The fourth use discovers another mistake of theirs, who judge their Conscience good when it is nothing so. With many that is held for the best Conscience, that is most still, quiet, and sleepy; as ignorant people think of a Minister, he is the best Minister who is the good neighbor, the quiet man, who troubles none, even he in whose mouth is no reproofs. Whereas the Prophet saith, They who bless the people, cause them to err, and they who are called blessed of them, are destroyed, Isai. 9. 16. and 3. 12. The blind lead the blind into the ditch. But a man may have so much of this Peace till he be the worse again: He may have this Peace too soon, he may have it too long. There is a Peace of Satan's giving, Luk. 11. 21. As there is a sword and variance of Christ's sending, Luk. 12. 51. The kingdom of God is righteousness, Peace, and Joy in the holy Ghost, Rom. 14. 17. The kingdom of Satan is ignorance, and peace, and joy in unholy courses: yet this is the Conscience which most men call good, if it be Pacate bona, they care not though it be male Pacata. Cain desires his Conscience would be quiet, therefore he sets upon business of building, and travels to go from his discontents. Saul makes use of music. Felix would stop his present trembling by an abrupt diversion. I will take another more convenient season purposely for this Meditation. Judas would fill up the mouth of hell and clamours of Conscience with loud and bitter Confessions, fearful Exclamations, and plenary Restitution. Some call for wine, and Mirth to cheer themselves against a day of slaughter. All which is like the drinking cold water to one who is in a fever, who for the present finds relief, but his fever is increased thereby.

There are four Quiet Consciences, and never an one of them good:

1. The ignorant man's Conscience is quiet and still; and as the blind man eats many a hair, and drinks many a fly; so these know not that they do evil, no more then the graves are aware who goeth over them. Blindeness of mind makes men past feeling, when they commit all uncleanness with greediness. Ephes. 4. 18, 19.

Abimelech talks much of his Integrity and Uprightness, and stands much upon his Conscience, when all was but morality or ignorance. Without knowledge the Conscience cannot, as without Conscience knowledge is not good. The Scripture somewhere calls Knowledge the Key, but if Knowledge be the Key, Conscience must be the Lock. The one must be made fit to the other, therefore Paul calls Good Knowledge, the Knowledge according to Godliness. Now what is a Lock good for without a Key? what Conscience good for without Knowledge to open and shut, to lock and unlock it? and what is the Key good for without the Lock? Get both Science and Conscience.

Glory not that thou hast got a quiet, that is a blind, deaf, silent, and speechless Conscience. The dumb and deaf spirit was the worst spirit to cast out of all the evil spirits we read of in the Gospel, Mar. 9. 25, 26, 29. The other roaring devils were more easily ejected. Better a roaring, raging, and racking Conscience, then a dumb Conscience.

The second Conscience that is quiet, yet not good, is that Conscience that was yet never well awakened. But sin lies at the door like a Mastiff asleep, and makes no noise. Here is quiet indeed, but a dangerous quiet. This Conscience either is given over to sleep a perpetual sleep, as God threatens Jer. 51. 39, 40. In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not awake, saith the Lord. Then will I bring them like lambs to the slaughter. This sleepy Conscience makes a man like Nabal when he went drunken to bed, unsensible of any danger; yet is it a great Judgment to be thus drunken with sin, to rejoice and sleep a perpetual sleep, and if these go sleeping to Hell, which is to die like Lambs, as the world saith, The judgment is the greater. Or else this Conscience now asleep will arise and cry out like a travelling woman, it will destroy and devour at once. Sin will not always be kept out of doors, but will break in and lie down with thee in thy distress, Job 20. 11. Josephs brethren had their Consciences asleep long, but at last it awakened, and stared in their faces, and made them tremble. Jonahs Conscience was once asleep in the midst of his sin, when he was out of God's way; he was asleep also in the midst of the storm, but God would have him awakened ere he had done with him, He shall be cast out of the Storm into the Sea to awake him, and out of the belly of the Sea into the belly of the Whale to awake him, and out of the Whales belly into the Bellie of Hell, and there he awakes: And there he cries, Out of the belly of Hell I cried, and thou heardest my voice. Awakened, guilty, staring Conscience is Hell opened, here is crying in this Hell, and there may be hearing and mercy for these: These are indeed in Purgatarie, and for such souls prayers may be made, Ex hoe inferno redemptio. But the sleeping Conscience is hell shut up, and sealed; there is no crying, and therefore no hearing. When Peter was asleep, though he had a guard set upon him, and was laid in irons, and had the doors shut, and the Keepers before it, and the warrant sealed for his Execution the very next day, he was quiet, but all that while in Durance and Danger. But when he was to be delivered from the danger, the Angel comes, and not only opens the doors, as if to carry him out in a sleep, but he smites him, and awakes him, and warns him, and hastens him, and leads him, and leaves him not till he come to himself. Act. 12. 6, 7, 8, 11.

How many men are there who use all art to charm Conscience, and to make it drunk, that they may be rid of it, as David did to Uriah, or as Judah concerning Tamar, Let her go, inquire no more after her, least we be ashamed. But Conscience may be snib'd, cannot be extinguished; oppress it you may, suppress it you cannot; it will lie at the door, and will not be gone, or beaten away; Uriah slept at his masters door, and was at hand, Tamar proves with child and Judah must father it.

How do men ordinarily bless themselves in their quiet Consciences, and reckon of no hell but in an unquiet Conscience, whereas the still Conscience is the worst hell. What pains do many take to make themselves Conscience-proof, and their Conscience hell-proof, that they may not be tormented before their time? They do by hellish magic make their Conscience as impenetrable as the young man had by his charms made his body, whom Luther said he saw thrusting a naked sword with all his might against his naked belly with that force, that the point bowed to the hilt again, yet was the wretched young man not hurt at all.

The charmed quiet Conscience is the unsafe Conscience, the troubled is the better; where the strong man is disturbed, and angry, and resisted. Then the flood is cast out of the Dragons mouth, when the woman is delivered, to drown her and her child, Revel. 12. 15. The Dog never howls till he be shut out of doors, said a learned Divine, nor doth Satan rend, and tear, but when he is going out. Mark 9. 26.

The third ill quiet Conscience is the deluded Conscience, the Conscience deluded by Satan or his Instruments dreams nothing but visions of Peace, Luke 11. 21. Lam. 2. 14. When the strong man armed keeps possession, All is peace. As in a town close besieged, and beset round with the enemy, the commander within labors to keep them in blind obedience, and at hard duty by concealing from them the enemies strength, their own weakness, and want of provision, and is vigilant in preventing any Intelligence with the enemy as long as possibly he can, till either necessity force them to quit the service, or they without shoot in arrows with letters, giving notice how they are bonght and sold (by their Commanders for their own ends) and offers of mercy, and fair quarter upon submission, and coming in, or of putting all to the sword without mercy, if they still stand out. Then do the soldiers and inhabitants resolve to rise up against such a Commander, they seize on him, and to make their own peace, throw over his head, as they did Sheba 's once in such a case. Such is Satan's policy to keep poor souls in obedience, by promising them security, till God in his mercy be pleased to shoot in arrows of deliverance upon submission, or of destruction upon contempt of grace offered. Then doth the soul rise up against Satan, resolves to seek out for his own safety by casting himself on the mercy of God, and will go out though he die for it: for he sees he is a dead man else if he fit still. Ahab deluded speaks of nothing but Peace and victory, Keep Micaiah in prison till I return in peace. Satan was a lying spirit to entice him to go on that he might fall. Micaiah shot in an arrow of deliverance, if he would have submitted, I saw all Israel scattered, let them return every man to his own house in peace. Ahab stood out still, and would go on. The next arrow was an arrow of destruction, a fatal arrow came and pierced his armor in the joints of it. He was now a dead man.

The whole world is full of quiet Consciences, because full of deluded Consciences. The Angels account when they returned was, That they walked to and fro thorough the earth, and behold all the earth sitteth still, and is at rest. The most of men are settled on their lees, and have this belief in their heart, That God will neither do one thing or other, neither good or evil; whatever men do, Zeph. 1. 12. How ordinary is it for most men to flatter themselves in their own eyes, and to say, I shall have peace still, though I add drunkenness to thirst. Deut. 29. 19? No observation among all the Proverbs is more often verified then that of Every man's way being good in his own eyes, when the end thereof proves the way of death. Prov. 14. 12. and 16. 25.

Yea there be many that live and die in this condition, and go away without any horror and roaring of Conscience, whom the world calls blessed, saying they die like lambs, having no bands in death, nor trouble upon Conscience. Whenas they die rather like Solomon's ox, who goes to the slaughter, or the fool who goes to the stocks, when neither is aware. Or if you will have them die like lambs, like Jeremiah's Lambs they die, Jer. 51. 38, 39. They are drunken with delusions, and sleep a perpetual sleep before they die therefore they rejoice, and are secure, but I will bring them like lambs to the slaughter, &c. saith the Lord▪ And they shall not awake till they are awakened in hell. It is given to him to be in safety for a little while, saith Job, and he resteth in it; but they shall be cut off as the tops of the ears of corn. These persons die so securely, not because the sting of sin is taken out, which were their happiness, but because the sting of Conscience is taken out, which is their misery. This is therefore a dangerous quiet Conscience. Let me rather die the most dreadful death of the righteous, then the most hopeful and easy death of the wicked! Happier a thousand times to be fetched away in an instant in Elias his fiery charet, and in a whirlwind into heaven, then to have Nabal's lingering fit of the stone, and to lie ten days before his death as if he had been asleep: When these are interred we may as well say, Stone to Stone, as Earth to Earth, and Dust to Dust.

There is another ill quiet Conscience still, which is the hardened Conscience. This treasures up wrath against the day of wrath, Rom. 2. 4, 5. The hypocrites in heart heap up wrath, they cry not when God smiteth. Then this there is not a greater plague on Earth, or Judgment in hell; It is a sin that hath as much misery, and a misery that hath as much sin in it as can be imagined.

Now there is a six-fold hardness of Conscience, as you may observe so many several expressions in the Story of Pharaoh 's heart-hardness.

1. There is a natural hardness, and insensibleness in Conscience, which is part of the sin and punishment of Original sin, which is in all alike. This is that heart of stone which is in all, till by Regeneration it be changed into an heart of flesh. This made Paul say he was alive once without the Law, Rom 7. 9. His heart had then this hardness on it, he saw no such sinfulness in sin as afterward, therefore did he apprehend no danger. Thus Pharaoh's heart was at first before ever Moses came. It might be said Pharaoh's heart was hard by natural and original hardness.

2. There is an attracted and acquired hardness, Acquired by the crebrous and iterated acts of sin which by degrees by the latent deceitfulness in it, and the secret curse of God upon it withal, brings the soul over to a dedolencie, and unsensibleness, therefore doth the Apostle warn some, Heb. 3. 13. To exhort one another daily, least the heart be hardened through the deceitfulness of sin. And he doth report of others, Ephes. 4. 17, 18, 19. who by walking in the vanity of their mind, had the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness (or hardness) of their heart, who being past feeling have given themselves over to laseiviousness, to work all uncleanness with greediness. Where you have the steps by which the poor soul goes down to hell, and the blind winding-stairs by which you are going down to the chambers of death, if you take not heed. 1. The first step is vanity of mind] Therein we commonly think there is little hurt, Thought is free, Phancie will be working, &c. So long as we do no evil, or speak not vainly, what would you have us do? Remember that vanity of mind is the first step to Hell. 2. The second step is Darkness of understanding] which ever follows upon vanity of mind, and this darkness of understanding leads you to the third step Alienation in affection from the life of God, having the understanding darkened, being alienated from the life of God.] Alienated actively on their part, they loathing God, a sinful alienation. And alienated passively, and on God's part, His soul abhorring them; a Judicial alienation. 4. This alienation leadeth to more darkness still, and Excaecation, stricken with blindness of ignorance; One sin begets another in infinitum, Darkness of Understanding caused heart-alienation from God, That again produceth ignorance; alienated from the life of God through the ignorance that is in them.] 5. This ignorance leads next step to hardness, not natural and simple, but double and judicial, because of the hardness of their heart] 6. This hardness carries you on next step to insensibleness, who being past feeling] 7. Insensibleness brings on Desperateness, being past feeling they have Given themselves over.] Here you may give them over for lost, when they come once to this seventh step to give themselves, or sell themselves, as Ahab did to work wickedness. Here is their love of sin, they give themselves over to it, when nothing is to be gotten by it. 8. This desperateness leads to brutishness, and turns a man into a beast. They give themselves over to lasciviousness] They have Eyes full of adultery, and are like fed horses in the morning, neighing after their neighbors wife; their life is chambering and wantonness, their belly their god, their end destruction, like beasts they live, like beasts they die, which are made to be taken and destroyed. 9. This brutishness leads to laboriousness, 〈 in non-Latin alphabet 〉 . To the working of uncleanness] They will labor as a horse in a mill to commit iniquity, They draw sin with cords, and iniquity with cartropes. As in a gracious heart, love of God puts upon any labor for God, so love of sin makes men drudges to their lusts and to the Devil. 10. This laboriousness next step carries them to unsatiableness, which is the next step to Hell; They gave themselves over to work all uncleanness] nothing comes amiss to them, so it be uncleanness, All uncleanness, in sinful though natural acts, and in more sinful, unnatural acts of uncleanness. 11. And lastly, this insatiableness leads into the midst of Hell which is delightfulness in sin, and there it leaves him, to commit all uncleanness with greediness] what can be worse in a Devil? Thus have we shown you the eleven steps of Satan's Ladder, That reacheth from the Top of sin to the Bottom of Hell, and tells us by what degrees a man is transformed into a beast at first, and into a Devil at the last.

And thus do you see the second kind of hardness of Conscience, following upon the former. Thus it is said of Pharaoh, that Pharaoh hardened his own heart, Exo. 9. 15, 32. Adding to natural hardness, voluntary, attracted, and augmented.

3. Then is there left nothing but Judicial hardness, such are all the four following kinds. As that then is the Conscience or heart further hardened by Impostors and Seducers. Thus it is said further, that Pharaoh 's heart was hardened by the Magicians, Exodus 7. 22. The Magicians turned the waters into blood by their Inchantments, and Pharaoh 's heart was hardened &c. God gave them over to work their lying wonders, and gave him over to believe their lies, and to be hardened by them. God doth still the same in his just Judgment to this day, giving men over to strong delusions, to believe a lie, who had cast off the love to the truth, whereby they should have been saved. In this respect it is that God is said to lay a stumbling-block before the Apostate, Ezek. 3. 20. to deceive the false prophet, Ezek. 14. 9. And to have put a lying spirit into the mouth of all Ahab 's Prophets &c. 1 King. 22. 23. This is a Judicial and fearful hardness following upon the voluntary and attracted.

4. Then is there a Ministerial hardening, God lets men enjoy the Gospel, and the means of Grace, but they having added to natural hardness of heart voluntary, and to contempt of truth their love of error, God sends leanness into their souls, under fatness of Ordinances, barrenness under fruitful Ordinances. Go tell this People, saith he to Isaiah the most Evangelical Preacher under the Old Testament, Isa. 6. 9, 10. Hear ye indeed but understand not, and see but perceive not, make the heart of this People fat, and their ears heavy, and shut their eyes &c. Then doth the preaching of the Apostles themselves prove but a savor of death to death, 2 Cor. 2. 16. Then doth the best Gospel Preacher become but a hardening preacher; hard he found them, harder he leaves them; asleep he found them, asleep leaves them; deceived he found them, and he cannot undeceive them. Thus Moses also hardened Pharaoh 's heart, viz. accidentally and occasionally Pharaoh grew worse and worse by every precept, by every reproof, by every sign, by every plague, by every deliverance, and by every mercy.

5. Besides these there is a most dreadful hardening of God's part, a Divine hardening, a Poenal hardening by Divine Vengeance: This God calls the sending of 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 all the plagues of hell are in it. Thus is God said often to have hardened Pharaoh's heart, which what it doth particularly imply, I shall not here inquire: How far God doth act in the Judicial hardening of a sinner to sin, yet is not the Author or approver of the sin. It cannot be meant that God doth infundere malitiam, but that he doth not infundere mollitiem. Thus is God said to lay stumbling-blocks before men, as was said before, to blind their eyes, to harden their heart, that they should not be converted &c. Joh. 12. 40. To send strong delusions upon men, 2 Thess. 2. 10. To give men over to vile affections, and to a reprobate mind, Rom. 1. 28.

All these five forementioned Consciences may be quiet and still Consciences, but are wretched and unhappy in their quietness.

Lastly, none will make question but there is another who had a prime hand in hardening Pharaoh 's heart, viz. Satan, though it be never said expressly that Satan hardened Pharaoh 's heart. But certain it is, that Satan hath his first or second hand in every sinful act, and had a hand in the first hardening to the last. He brought in the first natural hardness, he brings on from that to voluntary hardness, he subornes Deceivers to harden further; he steals away the Word, when the Gospel preached should soften. And when God hath tried all means, and finds men desperately wicked, having pleasure in unrighteousness, he gives over striving any longer; then comes Satan with full Commission of power, and efficacy of lies and errors, to persuade and prevail also, 1 Kin. 22. 22.

The like expressions the Scripture also useth as touching the spiritual blindness of mind:

• 1. We are said to be born blind, blind we are naturally in spiritual things.
• 2. Then to close our eyes willfully, Matth. 13. 15.
• 3. To have our eyes closed Ministerially, Isa. 6. 9.
• 4. To be led blindfold by Seducers, The blind leading the blind; those blind whose eyes God hath put out, leading such blind whose eyes themselves have put out.
• 5. Then doth God close men's eyes Judicially, Joh. 12. 40. Rom. 11. 8.

And lastly, Satan is said to close the eyes of them to whom the Gospel is hid, 2 Cor. 4. 3, 4.

Now to end this Discourse, the world is full of Consciences that are bardened, either by natural, or voluntary, or Judicial hardness; Judicially, I say, either by godly Ministers accidentally, or by wicked Seducers purposely, or by Satan's instigation, or by Divine indignation, But howsoever it comes, all these are quiet Consciences, and the more hard the more quiet, the less trouble and noise is in the Conscience, the less life and soundness ordinarily. This Conscience is quiet till the worse again.

We all complain the world is hard, and that times were never more hard, and less quiet, and never more full of troubles. Thus all complain. But God complaineth, men and Consciences were never so hard, though never more quiet and less troubled for sin under God's wrath, fearful judgments, mighty signs, wonders, temptations, deliverances, confusions, and the hewing of his Prophets, and his own slaying us by the word of his mouth, and melting us under Mercies, Ordinances, and offers of his Grace, and entreaties of his Ministers, yet do we as our stiff-necked and uncircumcised-hearted Fathers, always resist his Grace and Spirit, till there is almost no remedy. Therefore no wonder for all this his anger is not turned away, but his hand is stretched out still, Isa. 9. ult.

Yet there is a quiet Conscience that is a good Conscience, when it is purified as well as pacified, as was said before, when it hath done all his four Offices, and speaketh peace, that is a happy peace, and when it hath those ten properties of good Conscience before spoke of; viz of faith, of purity, of sincerity, of inoffensiveness, and of charity, and when it is a well sighted, well spoken, and an honest dealing Conscience, when it is rightly tender and rightly hardy, and after all these speaketh peace. This is the only right peace of Conscience, the peace that passeth understanding.

5 Use. The fifth use is to discover another ordinary mistake in men, who are apt to judge a troubled Conscience a good Conscience, and for no other reason, but because troubled. These are the third sort of men who are mistaken in judging of Conscience; these are as much out as the former, they judged Conscience good, because quiet; these on the other side say, I have a good Conscience, because I have had troubles in Conscience, therefore I hope the worst is past, bitterness of death and hell is over. But so had Cain, and Ahab, and Judas, and Simon Magus. There is Conscientia mala turbata, as well as mala pacata. Thou mayest have had great horror, and a dreadful sound in thy ears, yet only felt the beginning of sorrows, Eccles. 9. 3. The wise man saith, that there are they whose heart is full of rage and madness while they live, yet after that they go to the dead and damned, out of one hell they go into another, and out of one fire into another. Then is Death and Hell cast into the Lake of fire.

Now there is a troubled Conscience which is not the better for it. And there is a Conscience troubled again, then which there is no better.

The ill troubled Conscience is known by these three marks: When those troubles have an ill original or rise, whence they take their beginning. 2. When there is an ill carriage and frame of spirit under them. 3. When an ill course is taken to remove them. Then from first to last these troubles are evil troubles.

1. Troubles are then evil, when the root is evil whence they spring. Ahab is much troubled, till he is sick again, not because his covetous lust is unmortified, but because unsatisfied. Amnon is sick because his brutish lust is nor satisfied. Herod was troubled in his mind, Mat. 2. 3. when he heard Christ was born. But no good trouble this, it had no good spring, but came from hence, that he feared he should be disturbed in his Dominion, and his usurped power should be abolished. So Prov. 4. 16. There be they that cannot sleep if they have done no mischief all day. These troubles are not from sin, but for it, that they may effect it. Hell is full of such troubled spirits. This is indeed the Devils trouble, The unclean spirit going thorough places, where there is no good to be done (for his purpose) seeketh rest, but findeth none. This is cum diabolo conscire, or consentire, and may be called the Devils Conscience.

2. When if it be at all for sin, it is not so much for the intrinsical evil and sinfulness that is in sin, as in regard of the eventuall and consequential evils that attend sin, and the punishment that follows. Thus Ahab after his sin is troubled, walks heavily, puts on sackcloth, and is humbled, and fasts, and lies in sackcloth, 1 King. 21. 27. But all this ado is not for grief of the sin committed, but for fear of the punishment threatened. So did Cain cry out because of his punishment, Judas because he must be damned, Magus desires prayers that none of those evils told him of by Peter should come upon him, and there was all his trouble. This is to be troubled for Hell, not for sin. Hell itself is full of such troubled Consciences, where there is continual weeping, wailing, and gnashing of teetb for their pains, but not the least Repentance for their sins.

2. When the Carriage under the troubles is evil, then it is an evil trouble, as 1. when the man doth rage, and swell, and storm under the stroke of God, but his uncircumcised heart is never a whit broken, to accept of the punishment of his iniquity. Cain was troubled enough at his sentence pronounced by God, he was not troubled aright; it was not at all for his sin, nor did he at all humble himself under the just sentence of God, but rageth and stormeth at his punishment, My punishment is greater then I can bear. So those Isai. 8. 21, 22. who fret themselves, curse God, and King, and all that comes in their way; And they look upward and downwand upon the earth, and behold trouble and darkness, and they are driven to darkness.

2. When you see a man go on in sin under his Troubles, these are ill troubles. Eelix sometime trembled while Paul was at work upon his Conscience, but all this trembling did no good upon his Conscience. Paul left Felix as he found him, an incorrigible sinner, sinning against checks of his own Conscience. And Felix left Paul as he found him; He could not be moved ere the more to do him Justice; Felix left Paul bound. Jeroboam was as ill, and that wicked Ahaz much worse after judgments upon them. Simon Magis waxed worse and worse after that warning given him by Peter. Hell is likewise full of such troubled Consciences, there is continual sorrowing, but yet continual sinning. They gnaw their tongues, because of their pains; yet blaspheme God with their tongues, and repent not to give him glory, as they Revel. 16. 11. It is not the thorn in the hand throbbing and burning which makes the hand well, but the pulling of it out.

3. Those are ill troubles whose cure is evil, or when an evil course is taken for their removal, as, 1. When men go to outward means to remove an inward grief, and go not to God; Cain goes and travels first, leaves his Country, to see if he can leave his sting of Conscience; he afterwards settles himself to employment in building, but Cain carries his hell with him. Saul while his ill fit is on him sends for David, and seeks to still his distempered spirit by his music, An ill Diversion doth but Prorogue, not end the disease. It is like the casting of water upon the outside of the house, when it is all of a flame within; or like the going to the fire in a melancholy Quartan Ague, to get outward heat, when the cold is inward, and the man shaketh before the fire, his Aguish fit is thereby increased, and made more violent.

2. When men again rest in the Outward use and observation of Religious means, without any inward change of heart, and a thorough-Reformation of life. Ahab humbles himself, fasts, mourns, puts on sackcloth, goes softly. All good, but all this not enough; Good to do these, not to rest in these: Ahab was Ahab still, no inward change at all in him. Judas is full of inward horror, he makes an outward confession of his particular sin, makes plenary Restitution of what he had sinfully gotten, but there he rests, he goes not penitentially to God; he goes not fiducially to Jesus Christ, whom he had sold, or given up all his former interest in: but all this he doth to stop the mouth of Conscience, and to dead that hideous noise that was within. Thus do we see others taking up duties often, and here they rest: They fast, pray, read, hear more then formerly; all to gratify Conscience, and keep it from grumbling and clamor. Somewhat they do, all they do not, that they should do. All this to a sin-troubled Conscience is no more to the cure of it, then a draught of cold water inwardly, or pouring cold water outwardly on a body burning in a fever; It may allay at present, but removes no part, or cause of his disease.

These torment, and task themselves, turning themselves up and down, as Solomon's sluggard on his bed, or the door turning on his hinges; there is no departure from the bed, or from the door-Post. So is here much turning, no returning: therefore Jeremy calls all this but gadding, a wild and disorderly gadding, not a regular going, or penitent returning, Jer. 2. 36. Why gaddest thou about so much to change thy way?

Thirdly, which is much worse then the former, when men have recourse to Diabolical and sinful means, as Saul goes to the witch, Abaziah sendeth to Baalzebub to inquire, sendeth not to inquire of God. Belshazzar in his perplexity sends for the Magicians to give him comfort. Dan. 5. 7. To such as take these courses the Prophet speaks. Isai. 47. 12, 13. Stand now with thy enchantments, and with the multitude of thy sorceries, if so be thou shalt be able to profit thyself. Thou art wearied in the multitude of thy counsels. Let now the Astrologers, the star-gazers, and monthly Prognosticators stand up and save thee from those things that shall come upon thee. These all die in their sin, and perish as Ahaziah did, because they go to Baalzebub, not to God, and never come away with more comfort then Judas had at the High Priests hands, when he must go tell them what he wanted, and what he felt. He might go and die of despair for all they could say or do to him. The stroke is from God's hand, the cure must be from the same hand. These should say Hos. 6. 1. Come let us return to the Lord, for he hath smitten, and he will heal us; he hath broken, and he shall bind us up.

Lastly, which is worst of all, when men despairingly give over all hopes, and all use of means, saying, There is now no hope. This latter evil in putting away God's mercy, is worse then all the former, in abusing and defiling God's mercy; As Tamar said to Amnon; this latter evil in putting me away is worse then the former. This was Cain's case, I am sentenced, I must be damned; I am accursed, I must bear it; God hath no mercy for me, and none will I ask him. Out he goes from the Presence of God, full of black despair, his countenance is cast down, and he that was of late too stout to speak to his brother Abel, is now as stout and sullen, he will not once open his mouth to speak to God for a pardon. So likewise Judas confessed, repented, restored, but despairing of mercy never once went to speak with Christ to find mercy. So also Magus whom Peter bade Repent and pray, then perhaps his sin might have been forgiven him. He never made one Prayer, or so much as once set upon the work of Repentance. This is trouble of Conscience that Hell is full of. This the most desperate trouble in the world, when one shall cast himself away willfully, and say, This evil is of the Lord, 2 King. 6▪ 33. why should I wait, or pray, or repent, or believe, or read, or hear, &c? This is to forsake our own mercy. A child of God may sometimes be overwhelmed with troubles, but he is still driven to God thereby, not from God: He saith, I am distressed on every side, yet I am not in despair: To despair I have cause in respect of my own desert; To despair I can never have cause in respect of God's mercy, and Christ's Redemption. In distress I am, in Hell I am not, therefore I may yet seek and obtain mercy. In the belly of hell I may be, yet I will look up to God's Temple, and Mercy-seat, as Jonah said; what though I cannot believe? yet I will not despair; though I cannot pray, yet I will look up. Though I cannot get out of the belly of hell, yet God can bring me out, and can make the Whale land me, and make all tempests and dangers to be means to preserve me. Though I have sinned against the Grace, the Gospel, the Promise, and the Spirit, yea against Christ Jesus, yet have I not sinned nor can I above and beyond the help and saving benefit of Grace, and Gospel, and Promises, and of Christ and his Spirit.

Now there is also a troubled Conscience, then which there can be none better, it is the Sacrifice of Sacrifices which God will not despise; it is the Temple of Temples, in which God hath promised his residence; it is the Holy of Holies, in which the Mercy-seat of God is placed.

And this trouble of Conscience is then good when you see these six notes there:

1. When this trouble is rather for sin, then misery; when the soul crieth out Lam. 5. 16. Woe to me, for I have sinned; Thus was repenting Ephraim's case described, He smote his hand on his thigh, because the sin of his youth lay heavy upon him, which was more then if he had cried out ten times more, because the hand of God had lain heavy upon him.

2. When in this condition the poor troubled soul doth confess, bewail, and lament his sin. Psal. 51. 3. My sin is ever before me, I will acknowledge my sin, &c. What shall I say, Oh thou preserver of men: for I have finned? Job 7. 20.

3. When upon such confession and bewailing of sin, he forsakes it. Prov. 28. 13. The Promise of Mercy is to such. Such a troubled soul saith, Behold I am vile, what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will not answer; yea twice, but I will proceed no further.

4. When not only sin is forsaken in respect of the outward act, but the heart is changed and mortified to the love of sin: when God hath hidden all pride from man, Job 33. 17. by means of all his trouble; this is a good trouble, when the sin-troubled soul saith, I find now more bitter then death the woman whose heart is snares and nets, and her hands as bands, whoso pleaseth God shall be delivered from ber. Eccles. 7. 26.

5. When the heart is not only changed from the love of sin, but is carried out to seek after Christ for rest, and Righteousness; when we go to this Physician to get rest to the soul, and go to this Fountain to wash away sin and uncleanness. Those are happy stings of the serpent, that cause us to look up to the brazen serpent. And that Pursuer doth us no hurt which doth drive us the faster to the City of Refuge.

6. Lastly, when after all this, the Conscience is made more careful, and more tender ever after. Job 34. 31, 32. Now I have smarted for it, I will no more offend, saith the right troubled spirit; That which I see not, teach thou me, if I have done iniquity, I will do no more. It is an excellent hopeful sign (saith Bernard) to feel this Worm of Conscience gnawing and biting; while it is here biting, it may be killed, and when it is biting it is dying. Mordear, ne moriar. Let me rather be bitten, that this worm may after die, then be unbitten that I should ever die. What was Julius Caesars Motto is every Christians in this case. Semel, quam semper. To die at once rather then to languish ever.

The next mistake is of them who think they have a good Conscience, but it is an Erroneous Conscience. They pretend to Conscience in something, yea more then others, but it is a mis-informed Conscience. The Pharisees made a matter of Conscience of it to take off hearers and followers from Christ, to make Proselytes to themselves. Paul once thought he could not do God better service, then in persecuting the Apostles, and Preachers of those times, and to disperse the flocks. How far was Saul gone with this disease, when he would make the old Covenant an old Almanac which was made with the Gibeonites? He would needs be wiser then all his Predecessors, and more Conscientious, and an impulsion of spirit with a pang of Conscience such it was set him on, He did it in his zeal, it is said, to the house of Israel. But was it therefore good, because he had such a persuasion? did not his Realm first, and his house at last smart for such an error, in breaking that Covenant which was at first subdolously obtained, and inconsiderately made? yet fieri non debuit, factum valuit.

Much was spoken at first of the evil haunts of this Conscience, we may therefore say the less here, we shall only add some of his common Marks whereby it may be discovered; it is impossible to enumerate all his Wiles, and Exorbitancies: Some and his chief among them we shall name:

1. His grand and greatest mistake is to leave the Word which is the standing Rule to a rectified and judicious Conscience, and to prefer a Tradition, or some human invention before an express Precept. Thus did the Pharisees, Matt. 15. 13.

2. Erroneous Conscience leaveth the waters of Siloah, the holy Scriptures, that ran softly, and uniformly, and constantly, and takes extraordinary Providence for a Rule instead of Precepts: whereas God's Providences both prospering and adverse are oft more Probatorie then Directorie. To tempt and try rather then to warrant, or discourage proceedings. But erroneous Conscience imputes his success to his cause, and his cause prospering he entitles God's cause. This was Rabshakehs Divinity, Am I come hither without God? God hath said, Go up against Jerusalem. This was the Divinity of the Chaldeans, Hab. 1. 11. Then shall his mind change (with his success) and he shall pass over, and offend, imputing this his power to his God. These are apt to say Jer. 50. 7. We offend not, because they have sinned, and we have prevailed. But if God's Permissive Providence, and our prevailing success make anything lawful, what is then sinful, that is in our power? Then were not God's written will, but our will and power (Providence concurring) the Rule and Measure of lawful and unlawful. But Providences are various and uncertain, Our Rule must be constant and certain. Providence can never be made a Rule; for first, no Conclusion thence can be certain and infallible, saith the wise man Eccles. 9. 1, 2. All things come alike to all, &c. so that none can know love or hatred by all that is before him. Secondly, The success which God doth often in his Providence lay out for men is short of man's Expectation, and the most industrious endeavors, Eccles. 9. 11. The race is not to the swift, &c. Thirdly, God's wise and secret Providence doth oft disappoint and frustrate the expectation of the wisest and the best of men, Eccles. 7. 15. There is a just man that perisheth in his righteousness, and a wicked man who prolongeth his life in his wickedness. The like he saith again Eccles. 8. 14. Fourthly, Providences are various, and full of alternations; that it were a brutish kind of Logic to conclude anything positively thence concerning the mind of God, or the state of man. Then when Paul and all his company escape their shipwreck, they must be all Saints; when the Viper is on his hand he must be a murderer now, and when the Viper is in the fire, he must be a God again. All the consequences alike valid. Fit Divinity this for Barbarians, not for Christians. But Solomon would have us cease from such kind of daring reasonings, when he concludes Eccles. 8. ult. I beheld all the work of God, that a man cannot find out the work that is done under the sun, because though a man labor to seek it out, yea further, though a wise man think to know it, yet shall he not be able to find it out.

3. It prefers a supposed fictitious Revelation before written and clear Revelations, as did the deceived prophet 1 King. 13. Now all Divine Revelations coming from the Spirit of Truth, ever are consonant to the word of truth, which is the Rule to try all Revelations by. 2 Pet. 1. 19.

4. It prefers a strong impulsion from his own thoughts before God's own thoughts, Jer. 7. 31. God said what they did never came into his mind to approve it, yet would they do it, because it was their Conscience, and it came into their mind. But the strongest impulsion of our spirits, though gracious Spirits, can be no Rule. David had a very strong impression once to build God a house, he consults with Nathan a Prophet, he hath the same apprehension of the work, Go on, for God is with thee, yet was it not therefore good in God's eyes, because good in both theirs. David had another vehement and impetuous Motion to be avenged on Nabal for his inhumanity, and uncivilities towards his servants, sent in his name, he backs that motion with an Oath; yet upon Abigail's submission he changeth his mind, blessing both God and her, and the counsel given to stay him from proceeding so fiercely according to the wild light of an erring Conscience. God did appoint his people under the Law to wear fringes on their garments, that they might remember God's written Commandments, and not seek after their own heart, after which they were apt to go a whoring. He that trusteth in his own heart is a fool, the wise man saith. And Job gives a serious Item in this case. Let not him that is deceived trust in vanity: for vanity shall be his recompense. Job 15. 31.

5. Erroneous Conscience interprets difficulties and discouragements as a discharge from duty. The time is not come, say they, to build the House of God, nor is it anymore our duty; because the Kings of Persia forbad, and the adversaries hindered it. Hag. 1. 2. But this is the sluggards Conscience when he seeth a lion in the way, Prov. 26. 13.

6. It conceives a fair intention, or a good end may legitimate an unwarrantable action. Now though true it is, That the goodness of the end propounded hath a great influence upon an action to make it theologically good; yet can no good end alter the nature of an action that is materially bad to mend it. To do the greatest good to an evil end (as to pray to be seen of men) and to do the least evil to attain the best end (as to lie for God) are alike abomination. Our Rule from the Scripture is not to do the least evil to gain the greatest beneficial good, or to avoid the greatest penal evil, Rom. 3. 8.

7. Lastly, this fool so rageth, and is so confident, that he dare appeal to God, to patronize his exorbitancies, Jo. 16. 3. They think they did God greatest service when they did the Church the greatest dis-service in killing the Apostles. So did Paul's erring Conscience once stimulate him, Out of zeal persecuting the Church, Phil. 3. 6. Jehu could not look upon it as any other then true zeal to God, when he saw himself so violent in rooting out Ahab's house, and Baals priests, Come see my zeal for the Lord, saith he. And were there not forty zealously enraged against Paul, who had made a religious vow, not to eat again unless they had killed Paul? Quantum Religio poterit suadere malorum! what so evil that erroneous Conscience will not call good? It puts bitter for sweet, and darkness for light familiarly.

7. The next mistake is of them who mistake a scrupulous Conscience for a good Conscience, whenas all their scruples are about minute, and trivial matters, about indifferent or impertinent things, overlooking things of greater consequence; they stand upon Tythe Mint, Annise, and Cumin, and neglect the weighty matters of the Law, Mercy, Justice, Faith; Strain at a gnat, swallow a camel, stick at joining with a Christian Congregation in the commanded duties of public worship and Communion, but never stick at joining with scorners in sinful communion, or in conforming to the fashions of the world. Surely we may say as Paul to his Ephesians, But ye have not so learned Christ, if ye have heard him, and have been taught by him, &c. These make ado about washing pots, and cups, and outsides, when the heart is brim full of pride, hypocrisy, malice, censoriousness, rapine, and all iniquity; scruple rubbing ears of corn when hungry, but not swallowing a poor widows house. The high Priests were troubled in Conscience, and rent their clothes, when Christ said he was the Son of God; but when themselves blasphemed Christ, and resisted the holy Ghost, there was then no rending hearts, nor renting garments. When Judas brought back the money and threw it down, they would not once touch it, and into their Corban it must not come, it was the Price of blood now; but when they drove the bargain with Judas, and told him out that very money, then it was not the price of blood, out of Corban it might lawfully come, but into Corban again it must not go. Oh painted sepulchers, and whited walls!

8. Such again on the other side who think that scruples, and strictness, and tenderness are the only arguments of an ill Conscience, and that Liberty and bold adventurousness are the best arguments of a good Conscience; And so all the world is of a sudden become very Conscientious, and our Reformation brought unto perfection; All men crying, Conscience, Conscience, Liberty, Liberty. But shall we go down and see, whether they have done altogether according to this cry? Gen. 18. 21. Is this the only good Conscience that the world hath left? Must we needs leave Jordan, and go wash in Abano and Pharpar, that we may be clean? Must we beat down one altar, and set up many altars, going the clean contrary way to Hezekiah's Reformation, to make sure that our Reformation shall not be Legal, must we say, that uniformity is the only slavery? That one heart, one way, one faith, one Baptism, and one Table of the Lord is too little under the Gospel. That Jerusalem is not the place; it is too much to meet all in one place; Dan and Bethel may do as well; private places are as good as public? The meanest of the people as fit as the most learned? Well we see the one part the worse part of that prophecy, fulfilled Micah 4. 5. for all people will walk everyone in the Name of his God; when shall we see the other and better part fulfilled which follows, And we will walk in the Name of the Lord our God for ever? Shall this serpent Liberty eat up all our other Rods? Must all the legitimate sons of Gideon be slain, that way may be made for the son of an harlot, or Concubine, a bastard son to reign alone? Must Faith, and Charity, and Purity, and Sinceritie, and Patience, and Honesty, and Inoffensiveness of Conscience All go, and shall we content ourselves only with Liberty? We have fought a good fight, and made a good warfare, while we have put away Faith and old good Conscience, and have left Hymenaeus and Alexander free leave to spread their blasphemies, if they please, no fear of being ejected the Church, and delivered up to Satan: It is well for them that Paul and Timothy are dead, and gone.

In Jeremiah 's time when Nebuchadnezzar lay before Jerusalem with his Army, they would make a self-denying Covenant, to provide for the Liberty of the poor servants, they made it solemnly, They cut the calf in main, and went through the parts of it, they made it, they kept it, God diverted the danger, they had their end, All was safe and quiet. They would then be at Liberty from their late Covenant (All Covenants bind but pro tempore with some, and serve to bind God to us, not us to God again) God brings back the enemy, returns their fear afresh. And then serveth them in their kind, Liberty they would have, from Conscience, from Covenants, from bonds of duty. They shall have Liberty enough. Behold, saith the Lord, I proclaim liberty to you, a liberty to the sword, to the famine, and to the pestilence. So may not the Lord say in his anger to such as are all for Liberty, I proclaim Liberty to you, to sins, to errors, to strong delusions, and swift destruction? Go and serve ye everyone his own idols, Ezek. 20. 39. walk ye after your own hearts lust; were not this liberty our greatest servitude? were it not much more sign of Grace and Favor, if God should rather say as it is in the same Chapter, That which cometh into your mind shall not be at all, I will ere I have done with you cause you to pass under the rod, and bring you under the bond of the Covenant. Yet there is a good Liberty of Conscience that we should contend and labor for: And that is,

1. To free ourselves from human additions to Divine Institutions, to free Conscience from human impositions, inventions, and observations in matters of Religion, Gal. 5. 1.

2. To have the Conscience set free from all guilt of sin before God by the blood of Christ, Heb. 9. 12, 13, 14. and 10. 1, 2. 18, 19, 20. This is the Highest Liberty of the Gospel.

3. Liberty from sin, not to sin. Where the Spirit of God is there is liberty indeed, but from sin the Apostle means, not to sin; a liberty from the yoke of Satan, not Christ's. To be free from sin, and servants still to righteousness, Rom 6. 18. but not to be servants of sin, and free from righteousness, ver. 20.

4. Liberty from perplexing scruples, which are then removed when the heart is established by grace, and the Conscience settled by the Word of God.

5. Liberty from former fears, horror, and troubles of Conscience. Heb. 2. 15. Christ Jesus came to deliver and set free them, who through fear of death were all their life time subject to bondage. And if the Son make us thus free, then are we free indeed. Joh. 8. 36.

But this liberty to be free from the yoke of duty, and from the fear, and grief and sense of sin is the liberty of Hell, which the devils contend, and suffer for, not the liberty of Heaven, which the Angels enjoy in the most perfect measure. Their Liberty is a Liberty from sin, and fear, and wrath, and bell, not a Liberty from Grace, and Duty, and Law, and Obedience, and Subjection; but a holy, obedient, and dutiful Liberty.

This was the abominable broth of the Gnostics boiling, mentioned before, who thought no man could come to be a perfect Christian till he had worn out his Conscience. To them all filthy works of darkness were lawful. This S ^t Paul and S ^t Peter both do caution us against, and tell us how we should understand and use our Liberty. Gal. 5. 13. Brethren ye have been called unto Liberty, only use not Liberty for an occasion to the flesh, but by Love serve one another. As free, saith the other 1 Pet. 2. 16. and not using your Liberty for a cloak of maliciousness, but as the servant: of God. Both tell us we must take heed we eat not too much of this honey, least we surfeit. Both tell us this Liberty sets us not free from the Condition and Duty of servants unto God, or unto righteousness. While we were free from Righteousness, Paul tells us, we were servants of sin, Rom. 6. 20. But when we are truly free we yet continue servants to another master, being made free from sin, ye became the servants of Righteousness, ver. 18. There are two masters that divide the world Sin and Righteousness, No servant can serve them both, none so much a freeman as to be free from them both; The more thou art freed from sin, the faster thou art bound unto righteousness, and if free from righteousness, then the servant of sin.