CHAPTER I.

SVch is the LORDS Wisedome in the gouerning of his Church, that by an entercourse of good and euill, [Page 2]he suppresses our ouer-esteeme of earthly things, and at once workes a rellish of his graces, and a restlesse thirst after that dura­ble treasure, which is hid for vs in the Mansions of Rest; yet so as that he cals none to such bic­kering, whom he hath not for­merly furnished with courage to passe the Pikes, nor yet is he so lauish of his graces, as to bestow them where he intends not im­ployment: both which are eui­dent in the example of our Apo­stle, who being called to be a chosen vessell, and a Standard-bearer of the truth, and thereto well appointed with sundry hea­uenly endowinents, Gal. 1.16. matters not the reasoning of natural and car­nall pollicy, nor yet the discou­ragements attending the Lords Worthies, but with courage and vndaunted resolution enters and vndergoes the office of an Apo­stle, whose endeuours were the rather opposed by Satan, for that [Page 3]of a friend, he became the grea­test enemy to his kingdome, in zeale and industry doubling the rest of his follow Ambassadours.

In the 20. Chapter he goes bound in the spirit to Ierusalem; in 21. is assaulted by the Iewes; in the 22. and 23. is pleading his innocency before the Captaine Lysias, by whom he was cōuayd from thence, fearing the Iewes intended outrage: here he stands before Faelix Iudgement seate, to answere the bitter allegations of Tertullus, suborned thereto by the chiefe of the Iewes, as is ex­tant in the 5. verse, and hauing libertie to answere for himselfe in the 10. he after his Preface re­futes their calumnies; 1. by Ne­gation in the 11. and 12. verses: 2. by Concession in 14.15.16. verses; 3. by a true Relation of his carriage lately at Ierusalem in 17. and so to the 20. verse. For his Concession, whereof our subiect is a part, you may ob­serue [Page 4]in the 5. verse, Tertullus had couched some truthes (though besmeared with base tearmes) a­mongst his false and bitter in­uectiues, to wit, that Paul was a Ring-leader of the heresie of the Nazarenes, which had it beene vttered in modest tearmes, was a truth; for Paul was a Standard-bearer of that faith, which they defamed with the title of heresie. Now Pauls conscience is so ten­der, that he will not so defend his owne innocency, as for feare of danger, depart from a necessa­ry confession of the truth, and therefore grants; 1. that he did worship God after that way w^ch they stiled heresie in 14.2. the particular heads of this worship; as, 1. faith in all diuine truthes, in 14.2. hope of the Resurrecti­on in 15.3. Externall obedience in 16.

These words then are an Ana­tomy of Conscience, or an Epi­tome of Paules life; wherein are [Page 5]considerable, 1. the person exer­cising, an Apostle, 2. the qualitie of the worke, exercise, or studie, 3. the subiect, not his hearers, but himselfe; 4. the obiect, not Arts, but Religion; herein. 5. the end, an inoffensiue conscience, enlar­ged by the different obiects of its duties, 1. God, 2. men.

The sense of the Verse may be comprised into this Paraphrase, Yea I rest not in the profession of the true faith, but doe studie and striue herein to haue an excusing and quiet conscience, both in things respecting Gods immedi­ate worship, and justice to men: our Apostle, we see, contents not himselfe with the graces of faith and hope, but proceeds to the practice of externall obedience: Whence arises this obseruation,

Inward grace is accompanied with outward obedience. Iam. 3.13. Doct. Such as haue learned this hea­uenly wisedome, must expresse it by a holy and blamelesse con­uersation. [Page 6]2 Pet. 1.8. If those things be in you and abound, they will make you fruitfull in good workes: and good reason for it.

Gods grace is Immortall; Reas. 1 this seed once sowen neuer dies, euer fructifies; so that the plant of grace hauing the sap and iuyce of grace ministred, cannot but a­bound in the fruits of righteous­nesse and holinesse.

Besides, 2 Liuelinesse is the es­sentiall difference twixt true and fained grace, there is a faith that is liuely & actiue in good works, purifying the heart, Act. 15.9. and there is a faith that is dead without fruits of holinesse; now a disposition to worke, is the es­sentiall difference of these two.

Adde hereunto that euery plant of the Lord is so husbanded by him, 3 it must needes be fruitfull, his loue is working, and his pro­uidence euer watchfull, to direct to, & further in holinesse. Ioh. 15.5. [Page 7] Euery branch that bringeth forth fruit, he purgeth that it bring forth more fruit.

This doctrine must be heard with these cautions, Rules. least any should be discouraged hereby.

In Infants in grace it is oft o­therwise, 1 in whom the fleshly will yet bearing sway, hinders outward fruits, our Apostle di­stinguishes Christians into spiri­tuall and carnall: both which haue yet sinceritie in them. 1 Cor. 3.1. By spirituall meaning strong men, by carnall babes in Christ, in whom the spirit of grace is not so liuely as to master corruption. Nicodemus had truth of grace before the courage of profession. Ioh. 3.2.

Any in a sudden, 2 and capitall tryall may for a while fayle in these fruits; the Lord had many hidden ones, who yet durst not acquaint themselues with Elijah, 1 King. 19.18. Ieremy abused by Passhur, resolues of concealing [Page 8]the Lords vision; but ordinarily it is otherwise with Gods childe.

This consideration serues for discouery of sundry persons, Vse. 1 Discou: liu­ing within the bosome of the Church, who are in their owne, and would be in others esteeme Christians, whose vnsoundnesse is here vnmasked; as

1. The loose Libertine who pretends as deepe Interest in Christ as any, though most pre­cise, & his heart as good to God­ward as any, his faith as strong, that his stomack rises at the very naming of the Deuill, whom (as Samuel answered Saul vaunting of his obedience, with what meane the lowing of the Oxen and bleating of the sheepe in my eares, 1 Sam. 15.14.) so I may answere, Is thy heart of such an heauenly temper, as that thou didst alwayes beleeue, and neuer doubtedst of thy saluatiō? What meanes this riot and reuelling? What this swearing and swagge­ring? [Page 9]What these filthy speeches and oaths? Is thy faith so strong to master vnbeliefe, wherein as a prison all the sonnes and daugh­ters of Adam are shut? And yet of no power to banish sensualitie out of thy heart, and life; if this be the faith of saluation, farefall the Deuils faith, which exceedes this in excellency, causing an awe of Gods Maiestie. No, no, the strong man possesses the hold, and hence proceeds this securi­tie, and carries thee in a fooles Paradise to thy restlesse mansion prepared for you both: a life led in pleasure is a death in sinne. 1 Tim. 5.6.

2. The ciuill Iusticiary, who out of a conceipt of his owne vp­rightnesse, being free from the grosser crimes of the times, deemes himselfe to be deeply in Gods bookes, and in a most hap­pie condition, such as outstrip his scantling of Religion, are by him esteemed heretical and pre­cise; [Page 10]such as come short of him are castawayes, and firebrands of hell, he onely possesses the gol­den meane twixt impietie and heresie. Well, to doe thee no wrong, who hast no goodnesse to spare, Ciuilitie is good in its degree, and deserues esteeme of all, prayse of the Magistrate; but be not deceiued, honestie is not Religion; what wilt auayle thee to plead thou hast done thy bro­ther no wrong, when't may tru­ly be answered, thou hast done God no right? for Religion thou art none of the precisest; tell me doe not the heires of life with violence apprehend Christs king­dome, and presse hard into it? Doe not babes thirst after the sincere milke of the Word? Is not the way of life strait, and the passengers few? Where wilt thou then appeare with these resoluti­ons of seruing the times? When Irreligion, Atheisme, and secu­rity proue graces, then wilt thou [Page 11]proue a sound professor, till then know thy heart is rotten, seauen abhominations lodging therein, and thou as yet short of a Phari­sie, who vnto civilitie hath added zeale in his Religion. Mat. 5.20.

3. The carelesse professor, who likes well of Religion, & seemes zealous of godlines, but indeed is not purged from his filthines, notwithstanding his faire shews, he retaines with him the loue of some sinne, the sweete whereof he holdes vnder his tongue, and will rather depart with Christ then this bosome sin, and if you should deale with him about it, he will put so faire a vayle vpon it, that you may easily beleeue all is well, and therefore hath his pretences readie; as

1. Ob. Wee are not our owne Sa­uiours, what then need all this a­doe?

For answere know, 1. Answ. that Re­demption is a doctrine of precise­nesse, Christ hauing redeemed [Page 12]vs from all sinne, and to all holi­nesse. Tit. 2.13.14. 2. Besides, none haue redemption applyed but such as haue drunke deepely of the wine of sanctification. Heb. 10.14.

2. Againe, He objects for himselfe, we are justified by faith, and not by workes. What need all this strictnesse?

Yet know, O vaine man, that 1. we are justified by faith a parte ante, as a cause preceding; but by workes a parte post, as conse­quents and effects; workes doe not precede justification, but do follow in the person justified. 2. Workes are as necessary to ju­stification by the effects, as faith to justification by the causes. 3. Workes doe not justifie the person, yet are vsefull to justifie both the faith of the person to his owne, and the Religion of the person to others conscien­ces.

3. Againe, he pleads so sweet [Page 13]are the morsels of sinne, corrup­tion will be working in the best: True, but not dominere, so as to lead them captiue vnto sinne, as in thee. 2. Besides, the best doe not vse to plead for it, nor pro­iect how to satisfie the lusts of it. Rom. 13.6. but rather cry out a­gainst themselues vpon the very remembrance of it; away then with these fond shifts, the loue of sin will cleaue to our natures too long, be we no patrons for it.

This further serues to admo­nish vs to endeuour the purchase of those spirituall graces, Ʋse. 2 Adm. seeing their nature is so excellent; earths purchase perishes with the vse, and when most prosperous, prooues oft most pernicious to our future comfort; but grace once attained, alters our bruitish natures, and brings vs within compasse of that way, which leads to fulnesse of comfort; the spirit of God in pressing this vse [Page 14]borrowes a phrase from Mer­chants, Buy the truth. Pro. 23.23. Not that wee can depart with a thing of equall value to Gods grace, but for some resemblance twixt an earthly and spirituall purchaser.

1. A buyer is sensible of his want, and desirous of supply; so euery wise Merchant must finde a spirituall pouertie, & nothing­nes in his owne esteeme, which will stirre vp strong desires in him.

2. A buyer is cōtent to trudge to the Market wet & dry, where commodities are sold; so spiri­tuall purchasers must frequent holy assemblies, where the Lord is present in the dispensation of the gifts of grace; such as out­stand the Lords call, damme vp the current of Gods grace to themselues.

3. A buyer is willing to for­goe something deare to him in exchange; so must wisedomes [Page 15]sonnes resigne their darling sins, though as deare as their owne members; two contraries can­not reigne in the same subiect, light and darkenesse will not a­gree in the same heart.

4. A buyer imployes his com­moditie once bought; so must the truthes purchasers improue their talents, to the Lords best aduantage; we are not owners, but dispensers of the things of God, not to vse, is to abuse Gods grace.

This serues to admonish Is­maels broode, Admo. 2 which scorne sin­cerity, and cannot endure a pre­cise life, to remember themselues where the cause of this forward­nes resteth, Gods grace is of such a liuely nature, that they cannot lessen one iot of their zeale, the loue of God, and the spirit of grace constraines them, if there­fore thou wilt needes except, challenge Gods spirit for being so lauish of his grace, which like [Page 16]newe wine, will haue a vent or burst all, Acts 4.10. so that though with Ieremy Iere. 20.9. they might begin to coole, out of carnall feare, yet cannot settle on carnall resolution, for shame then forbeare to disgrace sinceri­ty, or else with thy father nible at the heele, vnable to reach the head of Christ, whom thus thou despightest in his members, Isa. 66.5.

Hitherto of the coherence, we are now to handle particular heades, the first whereof being the person; an Apostle rarely gifted, greatly imployd, who besides his frequent preaching, painefull hand-labour and seue­rall Epistles written by him, had the charge of diuerse Churches committed to him, yet notwith­standing his many affaires, and the redundance of Gods grace in him, he is carefull of, and cōstant in religious duties; affor­ding vs this consideration: that

No qualitie of person or calling may exempt any from the ex­ercise of Religion, Deut. 17.18.19. Doct. The man of God directing Kings in the weighty affaires of gouernement, makes this a spe­ciall head, attendance on Gods word, and worship, who of all others might expect freedome herein if any, in respect of their many and waighty affaires, yet the law of Religion admits of no dispensation: The like we find David in his farewell sermon to vrge Salomon, 1. Kings 2.3. all his wisedome, or greatnes is no barre, but a motiue rather to Re­ligion.

This truth will be the better conceiued with these grounds, Reas. 1

1. Religiō of al other is the most excellent imployment, whose obiect, end, and efficient are all diuine, and supernaturall, other things whereon men bestow themselues, are of a perishing condition, far inferior to them­selues, [Page 18]this onely is worth a Christians thought, ministring full content where it is sought.

2. Religion beautifies, and sets a glorious lustre on all other callings, Civilitie without it is but Atheisme, Frugalitie World­linesse, without it, delights are sensuall, and outward blessings burdens, it is the sauce of cal­lings, sweetening their bitternes, with diuine promises, and easing their miseries by contemplation of God in his prouidence and creatures, Heb. 11.27. what was it that staid Moses heart amidst a world of troubles, he continu­ed as beholding him that is in­visible.

3. All callings are subordi­nate to Religion, to whom they owe suit and seruice, Divinitie sits as Queene. Artes are her handmaides & attendants, now it beseemes not the mayd to perke aboue her Mistresse, nor any Manuell imployment to [Page 19]iustle Religion off of her seate, subordination is no opposition, there is a time when ciuill af­faires haue their turne and place, yet neuer as Religions cheeke­mates: The Disciples leaue their Netts, Mat. 4.10. and the wo­man of Samaria, her waterpot when Christ cals.

4. Dignities require duties, where much is giuen, a returne of much is expected, the more eminent any is in the gifts of ge­nerall, or speciall prouidence, the greater will be his account in the generall Audit of heauen and earth: two talents must ac­count for two: fiue for fiue: none hidden without the im­peachment of God the doner, Mat. 25.15.

This first serues to informe our iudgements of the extent of Christs kingdome, Ʋse 1 Infor. from whose supremacy none of what quality or rancke so euer are exempted, some Monarches haue attained [Page 20]the Empire of the habitable world, yet his dominion is farre more spacious, him windes and seas obey, without his commis­sion the furies of hell cannot hurt a Gadarenes pigge, to him the very fishes pay tribute, be­sides hee sitts and Rules in the hearts and consciences of men, which scorne to bend to earthly Scepters, yea disposes the wils of Kings and Tyrants as the Riuers of waters: Pro. 21.1. men voyd of reason and faith may belch out their owne shame, & say who is Lord ouer vs, yet while they deny ac­tiue homage vnto this King of Kings, they passiuely yeelde it, making themselues the obiects of his wrath, which in great fu­rie shall be poured out. Psal. 2.8.9.

This also informes that Reli­gion, 2 Infor. and ciuill callings may well stand together, each doth not destroy other, a man may be faithfull in a couenant with the [Page 21]Lord, and yet deale iustly with men, frugally in his own affaires, which ouerthrowes the preten­ces of our worldlings, excusing their coldnes and want of zeale, Ob. by affirming their callings, re­quire instancy, Ans. they haue other things to tend, familie prayer would cast them behind their neighbours, in their seeding and haruest, which is a groundlesse conceit, for, First, prayer fur­thers thy thrift, seeing Gods blessing is all in all, without which though thou rise earely, and eate the bread of careful­nesse, yet thou puttest thy win­ning in a broken bagge, now prayer Morning and Euening, is the onely way to attaine this blessing from God. Secondly, The night of Poperie, and dark­nes, will shame these men who in their superstitious zeale had this Prouerbe, Masse and meate hinders no mans thrift, whose mis­guided zeale condemnes their [Page 22]irreligion. Lastly, for thy con­fusion, who with Esau preferrest earthly to heauenly contents, the Deuill himselfe wants the face thus to pleade, nay he con­cludes the contrary, Doth Iob serue God for naught? Iob, 1.10. No I trow, Iobs seruice is rewar­ded with an heape of earthly blessings, and all these safe with an hedge of an Almighty pro­uidence: O then let thy father thou Muckworme teach thee a lesson of Gods fatherly good­nes, and the certainetie of the Saints reward or if thou yet ob­iect: Ob. Shew me a man who hath bene faithfull in body without tainture; An. Behold Daniell a man of weightie imploiment, yet so faithfull therein, that his doings could finde nothing to accuse him of, and for Religion so zealous, that he prayed thrice a day constantly, which he would not omit, nor no needefull cir­circumstance thereof, though [Page 23]his honours and life it selfe were hazarded thereby, Daniell 6.4. with 10.

This also affords matter of re­proofe to all such as are negligent in the worke of their saluation. Ʋse 2 Repro.

First, Such as beare them­selues so much vpon their knowledge, that they forget duties of holines, they know (if you will beleeue them) enough, as much or more then the Preacher can tell them, Ob. and therefore neede not trouble themselues as others of meaner capacities, let Noui­ces run to Sermons, they know more then euer they can prac­tise, as if God intended any of his talents should be hid in a napkin, or as if diuine speculati­on would beare vs out in slug­gishnesse and securitie, but wilt thou know (O vaine man) First, Ans. Knowledge & speculation may bee in most wretched persons, yea in the Deuill himselfe, and is therefore no argument of thy [Page 24]sufficiency: 2 Besides Knowledge is not the end of holy exercises, wee doe not therefore heare, or reade, that we may know, but that by knowing, wee may at­taine to the obedience of Gods will, 3 Deut. 5.1. Know further that the more thy knowledge, the more feruent should be thy zeale, for since there is know­ledge, there is, or may be con­science of duty, Rom. 15.14. the Apostle the rather presses zeale, for that they knew those things whereof hee wrote: 4 Lastly be­thinke thy selfe that the heaui­est woes attend such as hauing knowne the will of God, doe yet nuzle themselues in disobedi­ence thereto, and good reason, seeing vnto the offence of an in­finite Iustice, in the breach of Gods law, they add this degree of impietie in sinning wittingly against the light of their owne consciences.

This also reproues the great Ʋse 2 [Page 25]ones of the world, who hauing all things to their content, grow carelesse of the better part, they will not vouchsafe to stoope to Religion, let them (say they, but they are but vaine words) pro­fesse that they haue nothing to lose, it concernes vs who haue things about vs to keepe a more moderate straine, least our pre­cisenes make vs a prey to others. These men (as Pirates) are the worst Land-lords, oppressing all they deale with, and the worst Tenants, paying not so much as a cheife Rent of holinesse to the Lord of heauen and earth, these wretches vse the Lord Iesus now in his exaltation, as once his Countrymen did in his humili­ation, thrust him out of house and harbour, there is no roome for him in the Inne of their hearts; Lord worldlinesse, and Lord Ambition, with Lady Ve­nery, what with themselues, and what with their Retinue of hel­lish [Page 26]lustes, haue so stuffed the whole man, heart, and hand, and senses, and all that farefall Re­ligion in a foule ditch, they are resolued that if they can haue earth, get heauen who so can for them, they haue other things to busie themselues about, and so let them, vntill they haue filled vp their measure of impiety, Ier. 5.5. I (sayth the man of God) will to the great men, but these haue altogether broken the bands.

This further may aduertise e­uery Christian, Ʋse. 3 Aduer. to exercise such wisedome, and Christian mode­ration, that in the managing of his calling, duties of Religion be not hindred, the experience of many of the Lords seruants, will witnesse this truth, that nei­ther can well stand without o­ther, for Religion sweetens our labours, sanctifies our callings, and purchases Gods blessing, with a cofluence of good things [Page 27]vpon our endeuours.

So also ciuill callings, are vsefull to further holinesse in such as desire to walke with God.

First, by preuenting tempta­tion, Idlenesse is the Deuils forge.

Secondly, by nourishing ex­perience of Gods bountie and prouidence.

Thirdly, by filling the heart with obiects of heauenly thoughts.

Fourthly, by stirring vp to prayer, and prayse for the mer­cies of each day.

Now seeing this dutie is of so excellent a nature, and part of our walking with God, let vs be mindefull of these directions hereunto.

1. Rules. Beware of multiplicitie of affayres, many businesses op­presse the mind of man, and dis­fit it to holy exercises, where ma­ny Irons are in the fire, some v­sually [Page 28]are burnt, the mind being stuffed with Imployment, when it should be raised to God in prayer, or hearing, is either law­ing, or purchasing, or plodding some other worldly Incomme, as we see in Martha, Luk. 10.41.

2. Propose to thy selfe, and ob­serue a decorum for the perfor­mance of their seuerall offices, which takes away that tedious­nesse, which disordered carriage of them would breed; some keepe no order in the times of prayer, now sooner, now later; others no proportiō in the dayes labour, both which occasion te­diousnesse in the duties. Dan. 8.27. Daniel a waking from his vi­sions, and perceiuing the time of his calling at hand, trudges away about the Kings businesse.

3. Vse industry and diligence in both, which takes away all preiudice in either of them; zeale causes halfe an houre spent with the family morning & euening [Page 29]seeme nothing, whereas a quar­ter to a worldly heart will proue a burthen; so also dexteritie in a mans businesse, will soone reco­uer a little time spent with God, whereas a bungler early & late brings nothing forward; let not our remisnes defame Gods truth. Eccl. 9.10.

4. Carry a heauenly minde in thy earthly imployments, and thus thou shalt further thy worldly thrift, and yet nourish Gods graces in thee; our senses haue obiects in great varietie, a­boue, beneath, and on each side vs, all which may further our walke with God, vnlesse as swine wee limit our thoughts to the earth; make tryall hereof & thou shalt find this a speciall helpe to cheerefulnesse and Christian ex­perience. Phil. 3.20.

The second thing considera­ble, is the obiect & matter about which our Apostle is thus busi­ed, tis not how to build his nest [Page 30]on high, nor how to establish his name and seed on earth; ho­nors, nor Princes fauours, doe not busie his thoughts, though these musings in their place and due moderation haue their vse; but his businesse is about wor­ship, about those gifts of grace before mētioned, these thoughts haue the best welcome and en­tertainment with him. Whence let vs obserue for our Imitation; Doct. Religion is a godly mans speciall ex­ercise; he studies more how to be good, then how to be great, so he can get the better part, chuse the worse who so will. Iob. 1.5. When Iobes children were fea­sting he was sacrificing & pray­ing for them, least Gods wrath enkindled by their intemperāce should break forth against them; and Act. 6.4. the Apostles or­daine helps in gouernment, that they without distraction, might deuote themselues wholy to ho­ly exercises. So Dauid in Psal. [Page 31]119.54 exiled from the Sanctu­ary of the Lord, finds such de­light in the Law of the Lord, that when he was forlorne, as an Owle in the desert, his priuate me­ditations of Gods word did cheere his heart, and were of sweeter rellish, then the most sa­uory things to the palate.

Reason wils it should be so, Reas. for 1. It is the best euidence he hath of any comfort, either for this life, or for a better, faith is our tenure, and holinesse our eui­dence. Now we see worldly men so industrious, that they will vn­derstand their euidences, yea so inquisitiue that euery word shall passe vnder censure; good reason then that the Saints should be studious of Religion, the eui­dence of a far more durable in­heritance. 1 Tim. 4.8. Godlinesse hath right to all promises, whether respecting the way, or the houre.

2. Religion also is the best im­ployment, which a man may [Page 32]stand to, and suffer for with most comfort, come weale or woe, he need not matter it, seeing he is a­bout his Masters businesse; other lawfull workes may delight the sensitiue part, but the superior part of the soule, the mind and spirit, can find no filling in any sublunary thing, saue in Religi­on, whose Author, obiect, and end is no lesse then diuine. Mat. 6.33. When Christ and his kingdome are sought, there needs litle care of earthly things, which shall be heaped vpon vs.

3. Yet further, Religion giues vs the most neare communion with God, here in the way wee inioy but Gods backe parts, a glimpse of his excellency, yet what inioyment we can possibly attaine, it is onely by Religiō, for here we behold him through the grate of his Word and ordinan­ces, the wedge of gold, with the cup of pleasures, herein prooue weake comforters, thy soule may [Page 33]starue for them, herein holinesse beares the bell; Dauid longs more for Gods worship then any other Ioy besides, in Ps. 84.1.2.

This affordes matter of blame to all such as quench the coale of holinesse, Ʋse. 1 Rep. which is so full of heauenly delight to a godly heart: as

1. The Papi [...], who notwith­standing the pretences of holi­nesse, doe by their doctrine sub­uert the power of Religion; as first, Ignorance is the mother of de­uotion, to what end then should we studie the Scriptures? or dig for knowledg as for hid treasure, If they be hindrances to our zeale? Secondly, the Popes trea­sury of superarrogate workes, which for price he can commu­nicate to whom he please, and so make a Iudas merit by ano­thers holinesse, which if so? who would not follow the swing of fleshly lustes? Seeing for a little trash he may haue two heauens. [Page 34]The same may be sayd of their doctrine of veniall sinne, of their merit of cōgruitie, their implicit faith without particular groūds, their generall faith without par­ticular application, their pardons and pilgrimages doe all hinder the exercises of prayer, godly sor­row, and in a word all duties of mortification; how well doe these men answere the Apostles prophecie. 2 Pet. 2.19. seeing vn­der colour of strictnesse and se­ueritie, they let loose the raines of loosenesse and sensualitie.

This also blames such as dis­hearten others in religious du­ties, Repro. 2 sometimes by scoffes and disgraces, making sad the hearts of the righteous. Againe, by threats and menacings, doe dampe the smoaking flax; may not these heare, Act. 13.10. as once did Elimas in that they peruert the right wayes of God, how common this is in e­uery towne if not family, some Elimas or other is ready to bring [Page 35]an euill report vpon the cause of Christ, deprauing Religion with the most foule disgraces, where­in they prooue themselues, not onely the vassals of hel in execu­tion of the deuils offices, but also by hatred of the truth, they fall into a great measure of that sin, whereto repentance and conse­quently pardon, is finally deny­ed. Mat. 23.13. Woe vnto them, they neither enter themselues, nor suffer others, defiling themselues with others guiltinesse.

It also Reprooues many of the godly themselues, Rep. 3 who hauing forgotten their first loue, coole in their former zeale; once holy exercises were delightsome, now a burthen; once they felt their hearts eaten vp with the zeale of God, now leauened with securi­tie, and benummednes; the time was they could haue pulled out their eyes for the Ministers of the Lord, now suffer others to doe as much for them; our hearts [Page 36]were once in a good plight through keeping a diligent watch, now ouer-growne with the weeds of base lustes. Are these things so? Beware of vn­soundnesse; life is tried by moti­on, and desire of nourishment; the Lords plant hath iuyce of grace, either in the boughes and branches by a flourish of holi­nesse, or else in the roote in the winter of temptation; for shame therefore reuiue those things that are readie to die by speedie recouery, or else beware of that censure; He that is vncleane, let him be vncleane still. Reu. 2.45.

This further is of vse for our Examination, Vse. 2 Exam. whether this dis­position of holinesse be in vs or no, the worst of men will af­firme they haue good hearts to God-ward, when yet they were neuer brought to the touch­stone. A theife, we say, may be traced in a snowy night; so an honest heart in the fruits of holi­nesse. Vse these helpes.

1. Rules. What a man is exercised in, and takes for a delight, he will long for, and is not well pleased, when he is out of hope of it; Is it thus with thee to­wards Religion? Doest thou preferre it to thy necessary food? Are all other comforts but Ica­bods, vnlesse thou inioy the Gos­pell? Are all other companies Mesheches, so far as they deteine thee from exercises of holinesse? Tis well, Psal. 42.12. this desire is the least measure of lasting grace.

2. Exercises and delights are deeply setled in mens affections, that by no meanes they will be drawne to part with them; how fares it with thee in Religion? Art thou resolued not to depart from thy hold herein, come threats or scornes, faire or foule? Let others be as dissolute as they will, thou art resolued to sticke close to the truth: these are in­deed good euidences of thy vn­fained affection. Ios. 24.15.

3. Exercises aske industry, and we see men bestow themselues and their vttermost endeuours vpon them; a man cannot hire a wretch from prosecution of his vaine delight. Is it thus with thee? Is it thy studie how to fur­ther the Gospell, and wouldest thou not for a thousand worlds doe it the least preiudice? Or art thou mindlesse of it? Sinke or swimme, thou art at ease vnder thine own vine. Surely, this will shew thee thy face as in a glasse. 1 Cor. 13.8.

4. Exercises are costly, and men will part with the dearest things for the maintenance of those disports, the delight wher­of hath taken vp their hearts; how standest thou affected to Religion? Is thy heart and hand open to the family of faith? Is it in thy heart not to forsake the Leuite all the dayes of thy life? Or whether art thou straitlaced in such causes? If thou be drawn [Page 39]to doe any thing, its aqua m ex pumice, vp the hill, and against heart; thou then sauourest not the things of God.

Here is also matter of Admo­nition, Ʋse. 3 Adm. to proceede fearelesly in Religion, it being the godly mans exercise, which besides e­quitie, may plead prescription. Men of any Art, are not ashamed of the workes of their calling. Its a good plea to say, all of my profession doe the same. Why then should Christians in so iust a cause, and so certaine reward, suffer their hearts to be oppres­sed with carnall feares, seeing none euer did attaine to true blessednesse, but such as first haue dealt in the traffique of Religion. Is our cause the worse for the times dislikes. Wast, not euer true? That the best causes haue the fewest approouers? With what face can any of vs pretend title to Christs mediati­on? Seeing we are ashamed to [Page 40]professe him before this adulte­rous generation. Shall the gun­shot of foule words disharten vs in our professiō? who are bound to hate our liues for his glory. Mar. 8. last. For shame shake off these base feares, the rather, 1 for that zeale in Religion is the end of the Sabbaths institution; one in seauen hath beene of perpetu­all obseruance, that Gods pub­licke worship might be celebra­ted, his ordinances preserued, and his seruants edified to saluation, for vs to be cold and heartlesse in Religion, frustrates (in what we may) the Lords ordinance of the Sabbath. Exod. 20.8. This Com­mandement hath a memento pre­fixed, seeing by the obseruance of it, the greater life is put to o­ther duties. 2

Religion is the end of the Scriptures; that truth which anciently was both preserued, and propagated by tradition, is now in the encrease of the [Page 41]Church committed to writing, that shee might euer haue a stan­dard of faith, and manners; that holinesse might not onely be be­gotten, but nourished in vs, and we made compleate in all hea­uenly qualifications. 2 Tim. 3.16.17.

Godlinesse is the end of the Ministery; 3 many a Nabal breeds his sonne in the knowledge of Arts, who (besides his fathers intendment) prooues a worthy instrument of much comfort to the Church, yea God by a spe­ciall prouidence supplyes con­tinuall vision in the Church, whereby he perfects the worke of faith, and holinesse in his Saints, that each may fill vp his measure in the body of Christ. Ephe. 4.12.13.

Religion is the end of mans life; dame Nature, 4 otherwise purblind in the things of God, could say, we are not borne for our selues, but Countrey and [Page 42]friends. But we that haue lear­ned Christ, doe acknowledge the Lord to be all in all, both the end and cause of his creature; length of dayes is a crowne where 'tis found in the way of righteousnesse. We are created not to satisfie bruitish lust, but to good workes, that we might walke in them, as the Lords peculiar. Eph. 2.18.

Yea, Vse. 4 the Pleasure-mongers of the world, Dir. might here learne to better their choice; these men dis­pend the prime of their strength, and sweetest houres about vani­ties, things that in stead of filling the heart, wound with much matter of grieuance: meane while Religion, which affords the sweetest content is disquie­ted, as a disgrace to a generous mind. Why man, all these mad joyes of the world make thee but like the sacrificed Bull, which decked with garlands, and atten­ded with minstressie, is brought to the Altar, and suddenly feeles [Page 43]the murthering Axe vpon him; such are the worlds cups, let her promises be what they will: See we not many bellies, who though drowned in desperate lusts, yet their after - thoughts befoole themselues, merely for the losse and shame of their former lewde pranckes; according as the wise­man hath foretold, that the end of that mirth is sorrow; whereas the exercise of holinesse is full of heauenly and durable comforts. Eccl. 11.9.

The third Circumstance ob­seruable from these words, is the subiect, or person he doth thus traine vp in the studie of holines; not the Churches, nor those E­uangelists he had with him for the helpe of the Ministery, but himselfe; he hath now forgot­ten that old tricke of his fellow-Lawyers, of binding heauie bur­thens, and laying them on others shoulders, but he makes himselfe a patterne of obedience, teaching [Page 44]that, Doct. Teachers of others must exer­cise themselues in Religion: such as will saue others, must be leaders in, as well as teachers of, the way of holinesse. Rom. 2.21.22. The Iewes vaunting of their abi­lities to instruct others, as a spe­ciall priuiledge, are challenged by the Apostle for omission of those duties they prescribed o­thers. Tit. 2.7.8. Titus must make choice of such for the Mi­nistery, as were not onely able to weild the sword of the spirit, but which also were of an vnblame­able conuersation, that so in all things the doctrine of GOD might be adorned: the rather for these reasons.

1. Reas. The actions of men in place are exemplary; and being ob­iectiue to the outward senses, are more easily obserued by sen­suall men: Man herein is of a sheepish nature, following a lea­der, yea though it be into error. We read that King Phillip wea­ring [Page 45]a filke before his wounded eye, was imitated by his seeing Courtiers. The best cause shall want followers, if it haue not some leaders, and the worst haue attendance enough, if it find but one Sheba to blow the Trumpet. All cryed, great is Diana of Ephe­sus, though the maior part knew not why they came together. Act. 19.32.

2. Besides, Mans nature is vn­skilfull in things of this nature. A good worke requires a good practitioner in the schoole of Christ, and therefore some whol­some patterne is to be drawne out, by the learned Scribe of the Lord, whereby men of meaner abilities may be guided in the Art of obedience; which hath occasioned some to say, the way of teaching by patternes is short, by precepts long and tedious. Phil. 1.12. Pauls constancy en­couraged many in the truthes profession.

3. Yea, hath not the Lord made a speciall promise to the labours of such, whose liues are a visible comment vpon the au­dible word by them deliuered, though we dare not confirme the worke of grace to the sancti­fied heart, the Lord being free to worke by what means he please, yea and his excellency shines forth in the vnfitnesse of the in­strument he vses? Yet we see the want of holinesse was a barre to successe in those Prophets, who themselues stood not in the way of righteousnesse. Iere. 23.22. And Simons heart being not right in him, Act. 8.21. caused his reiecti­on from the gifts of the spirit.

4. Otherwise, though we fur­ther others saluation, yet we cast our selues into vtter condemna­tion. Like Noahs builders, who make the Arke to saue him from the Deluge, who yet were drow­ned themselues; or a signe w^ch tels the passenger, there is whol­some [Page 47]dyet, and warme lodging within, which it selfe remaines in the stormes without: which the Apostle knowing, warnes Timothy to take heed to his life, 1 Tim. 4.16 whereby he should saue him­selfe, and to his doctrine, where­by he might saue others, least af­ter he had preached to others, he himselfe be a cast away. 1 Cor. 9.27.

Let this serue for the reproofe of our carelesnesse, Vse. 1 who are cal­led to the office of the Ministe­ry, and doe draw neare God, Rep. by an office peculiarly subseruient to Religion; we must Preach as well by our example as our doc­trine, els we shall plucke downe faster with our left hand, then wee can build with our right. The sonnes of Eli by their pro­fanenesse, caused the sacrifices of the LORD to be abhorred. What auailes that our doctrine is according to godlinesse, while our liues giue our tongues the [Page 48]lye; its booteles that our tongues are so smooth, in speaking good Diuinitie, while our hands are so rough in vttering false. Doe not the Libertines of these times encourage themselves in their dissolute lust, by our exam­ples? May we not heare them plead against precisenesse, If all this forwardnesse were requi­site, we thinke these great Doc­tors, and profound Clarkes should see into it, as well as any others. Yea, are not our soun­dest reproofes, and most whole­some admonitions retorted with this, Physitian heale thy selfe? We see your life as loose, and familie as disordered as any of ours: so that while wee glut our sensuall appetites in the sweet either of pleasure or pro­fit we not onely ingage our per­sons into the heauie censure of Gods curse, but also debarre o­thers from the comfortable at­tendance on the Lords ordinan­ces; [Page 49] cursed is he that layes a stum­bling blocke before the blind; which how iustly it suites with those that draw multitudes to sin with them, let others iudge. Luk. 11.46. Mat. 23.13.

This also Reproues such as stomacke Ministers for their precisenesse, Rep. 2 which so nearely concernes their conscience to God ward; O say they, if they would be sociable, and now and then play the good fellowes with vs, how they would wi [...]n [...] our hearts, we would count nothing to deare for them, but this ouer­strictnesse we cannot away with. Doest thou not heare it to be a ruled case, that teachers of others must traine vp themselues in Religion? Its more then eui­dent, that tis sinceritie, and not austeritie of life, that these men dislike; for suppose we should frame our selues to the obser­uance of your willes herein, would the truth be the better [Page 50]esteemed, or our persons winne the greater reuerence: for other­wise, your selues would first of all blazon our disgraces; our Mi­nister is a good man in the Pul­pit, but otherwise as vaine as one of vs. Besides, our conformitie to you in your sinnefull lustes, would thwart a direct iniuncti­on from heauens Court. Ier. 1 [...].19. Yea vtterly disclaime the ser­uice & retinue of the Lord. Gal. 1.10. And by affectation of popu­lar applause, enrolle our selues into that woe, denounced to all them whom all men speake well of. Or lastly, what canst thou an­swer to that prohibition. Lew. 20.9. occasioned (as some thinke) by the drunkennesse of those two brethren, whose intemperance and rashnesse enkindled the fiery indignation of the Lord against them. Well then, wee must ei­ther abstaine your disordered so­cietie, or else both sin, and perish with you for company.

This also teaches both Mini­sters and people.

1. Vse. 2 The Ministers of the Lord to ayme at this vpright demea­nor in all things, Instr. in that besides Gods glory shining forth in the fruits of righteousnesse, and the worke of our owne saluation, we doe hereby further our Mi­nistery, beautifie our calling, and profession; and withall spurre on others to the like ex­ercise of godlinesse. The offices of our calling haue so neare af­finitie with Religion, that we can neuer attaine dexteritie in either, without the practise of the other, so that he which would proue a learned Scribe, to be able to bring out of the good treasury of his heart, things new and old, must attend on reading, meditation, and prayer, seing by the act of vertue the habit is en­creased; the more treasure thou spendest, the lesse thou hast, but the more thou imployest thy ta­lent [Page 52]of gifts or grace, the more abilities thou hast in either. Which occasioned the Apostles to prouide helpes in gouern­ment, Act. 6.2.4. that themselues might with more freedome attend on the Lord in the duties of prayer, and preaching. Now if some ser­uices euen of the Church, the managing the affayres thereof, may be a let or hindrance to the faithfull discharge of the pasto­rall function, what shall wee thinke of those that follow hus­bandry, Physicke, the Law, or any other profession. All those that haue so many Irons in the fire, must needs burne some: & of all studies Diuinitie most of all requireth the whole man.

2. It also teaches hearers, to giue all possible furtherance to Religiō in their Pastors; the best carry the remainders of sinne in their bosomes; a very plague of sin hath ouerspread all hearts, & therfore we aswel as any do need [Page 53]to be spurred on in holy duties, especially, for that our calling doth lay fiege to Satans king­dome more then others; we of all others, are sure to feele the heat of his malice in temptation, yea our spoyles oft bring with them the ruine of our cause: let vs therfore request your furthe­race in this cause, which so near­ly concernes your owne com­fort. As first, to importune the Lord, that wee may vnderstand the good pleasure of the Lord, and walke in all well pleasing be­fore him. Col. 4.2. Yea, forbeare not to admonish vs where wee stray; say to Archippus, not of Archippus, looke to the Ministe­ry. Though the sheepe are to be led by their Pastor, yet in case he do lead them awry, or feed them with vnwholesome food, they may priuately in all humilitie aduertise him thereof. Apollos will stoope to be informed more perfectly in the couenant by [Page 54] Aquila and Priscilla, two priuate Christians. Act. 18.26.

Hauing thus far treated of such circumstances as respect the A­postles exercise, it remaines we should proceed in order to han­dle the end he aymes at, to wit; the maintenance of a quiet & in­offensiue conscience, both in Reli­giō to God, & Iustice to man-ward: the full disquisition of this sub­ject, as it was the thing intended in the choice of this portion of holy Writ; so it requires our spe­cial attendance. Herin one thing first of all is to be obserued from the subordination of the meanes to the end: a quiet conscience he would fain preserue. For the bet­ter attainmēt herto, he is cōuer­sant in the exercise of faith, hope, & outward practise of holinesse: by all which instructing vs: that Its grace and godlines that brings quiet to the Conscience: Doct. notwith­standing other salues, the wound remains incurable still. Rom. 5.1. This peace of Conscience is said [Page 55]to arise from our justification before God, which the grace of faith procures by the applicati­on of Christ. So in Psal. 73. from 12. to 18 the Prophet was much disquieted in his heart about the prosperitie of the wicked; on the one side, the sensual part conclu­ded, that since the vngodly pro­spered, and the people of God were distressed, that it was in vaine to serue God, and that the portion of the wicked was better then that of the Saints. Contrari­ly, the mind informed from a­boue, concludes these thoughts to be Satanicall suggestions, much tending to the scandall of Religion, and grieuance of the Saints; twixt these his thoughts are in a disway, vntill he resorted vnto the house of the Lord, where he vnderstood the end of these men; and good reason.

These gifts of vertue are cal­led grace, Reas. 1 for that they are effects of Gods countenance reconciled [Page 56]in Christ, so that though there be in vs conscience of sinne, yet these streames as currents lead vs to the fountaine of grace, set o­pen in Christ; whence the soule hauing sued out her quietus est, hath a sufficient plea to non-suite all accusations in Conscience Court, so that the person feastes his heart in middest of feares.

Grace teaches to deny vngod­linesse, 2 and to purge the consci­ence from dead workes; and when the guilt of sinne doth in­uade our comfort, then to ende­uour a remouall of the burthen thereof by confession of sinne, with godly sorrow, and shame for it; withall adiudging of our selues vnworthy of the least re­spect from God. A tender heart cannot endure that sinne should take vp a lodging in his soule. Thus Dauid being checked in heart, doth not daube with the vntēpered morter of vaine shifts, and distinctions, but befooles [Page 57]and bebeasts himselfe, and neuer rests, vntill the Lord had taken away the sinne of his seruant. 2 Sam. 24.10.

Its grace onely that preuents matter of disquiet, 3 by maintai­ning of the couenant of God, so that were conscience neuer so captious, it shall finde little mat­ter to wrangle about. Religion teaches a Christian, that no time is allotted to disorder; houres are precious, and talents to be ac­counted, and that none minister matter of reioycing to vs, but those that are spent in doing, or receiuing good. From which Christian watchfulnesse arises a sweet peace in the heart, conclu­ding the truth of grace by the fruites of obedience, extant in our liues. Psal. 34.1.2.

Godlinesse is the condition of the couenant required on our part, which being by vs fulfilled, 4 we are intituled to all the promi­ses of the Couenant, whereof [Page 58]this is the principall, Inward quiet, arising from the assurance of Gods fauour in Christ; so that if any of the Saints want com­fort, let them thanke themselues, whose neglect of the bond, on their part requisite to make vp the Couenant, procures a spiri­tuall desertion from God, Ps. 97.11. Vprightnesse of heart hath title to sound Ioy.

Here is in the first place mat­ter of information, Ʋse 1 Infor. First, of the excellency of Gods ordinances which are of force thus to calme the troubled heart of man, when all other comforters stand aloof: art thou afflicted with consci­ence of sinne? Yet here is a re­lease sealed by the blood of Christ, & recorded in the rolles of heauen: art thou pricked with the thornes of temptation? Yet here is a cooler, a word of truth able to pull downe the strong holdes of Satan, are thy shoulders wearie with the pres­sure [Page 59]of affliction? Behold heres a promise of vndoubted conso­lation, whereon thy faith may leane, and ease thy grieuance hereby: this is that tree of life, whose leaues are for the healing of the nations, the carnall heart sees no such excellencie in the ordi­nances of God, but as Christ in the dayes of his humilitie, was without forme, and nothing in him desireable, to the eye of the world; euen so the Oracles of life are of no value to a naturall man, though otherwise the power of God to saluation: well let them (who because of their blindnes cannot see a farre off) speake euill of things they know not, we by experience can say these welles of saluation are suf­ficient to quench the fiery darts of temptation, to smother the heate of naturall concupiscence, to make the man of God compleate, yea lastly, to make vs wise to sal­vation, Acts 17.6.

This informes vs of the fil­thinesse of such consciences, which were neuer suppled with the oyle of the spirit, neuer sal­ted with these savory graces, re­maining still in their naturall impuritie, these are stinking ca­ges of vncleane lustes, fully fraught with ignorance & stuf­fed with inordinate passions: Sa­tan workes in them as a Smith in his shop, forging all manner of villanies, Ephe. 2.2. which they his vassals at command, are ready to put in execution, yet a­las who more sencelesse of their owne miserie, much like a man who in the night time passing through a darke and loathsome dungeon dreads no danger, be­cause hee sees none, but retur­ning in the cleane day, hee dis­cernes his danger, beholding toades, and snakes, and other ve­nemous beasts crawling vp and downe the Roomes, and now is wrapt into wonderment how [Page 61]he could euer escape with his life; so these men if euer the Sunne of Righteousnesse vouchsafe to shine in their hearts, they may then clearely behold the horri­ble impuritie of their former condition, the Prophet Isay cō­pares these men to the troubled Sea: whose surges are not so lofty as muddy, Isay 57.14.20.

This lastly informes troubled consciences where to find ease, Infor. 3 true it is a troubled conscience, is an intollerable burthen, A wounded spirit who can beare it, if therefore the fende of sinne, and feares of Gods displeasure haue driuen thee to selfe-despayre, if now nothing is so much desi­red by thee as the light of Gods countenance, then behold here is a way chalked out by our A­postle, in the obseruance where­of none euer perished, meditate how thou mayest walke plea­singly with God, see thou stray not from the rule of obedience, [Page 62]seeing a guilty conscience is e­uer quarrelsome, and impatient, there is none to this: other salues doe but daube and dally with thee, possible it is that thy neg­lect, and hardened heart, may dull the edge of its reproofe, or rather indeed deaden thy sense, that thou canst not heare those peales of loud clamors within thee, but hereby the wound is made far deeper, with festering more and more, may in time grow incurable: Be aduised then to make thy peace with it betimes, by the exercise of grace and holinesse, Gal. 6.16.

Let this also advertise vs to be­ware of defiling our consciences, Ʋse 2 Adu. which are so hardly purged, a­gaine, sinne is of such a soyling nature, it leaues a blemish be­hind it, stayning the principall faculties euen the minde & con­science, which aboue all the powers of nature haue the most puritie in them: yet ignorance, [Page 63]error, scruple, and benummed­nes, haue seased on these supe­rior faculties, true it is that all sinne is of a filthie nature, yet all doe not equally defile the conscience, wherein these two doe vs most mischeife.

1 Sins against meanes, where God affords vs meanes to pre­uent our falling, which are ei­ther neglected, or misused by vs: Thus Adam our common pa­rent hauing receiued liberty of will vnto good, failed in the im­proouement of the Talent of grace receiued: and so became the author of sinne to himselfe, ruine to vs.

2. Sinnes against the light and checkes of conscience, when the stirrings of grace in our hearts are despised, & we grown impudent, with an whores fore­head in sinne, these are dange­rous straines of impietie, ma­king the heart impenitētly hard, and leauing such a blot of ini­quity [Page 64]in our soules, that our re­couery is almost hereby made desperate Tit. 1.15.

This also presses the practise of godlines vpon euery of vs, Admo. 2 seeing it is so direct a way to at­taine this sweete quiet of a good conscience, let the time past of our liues suffice to haue glutted our hearts with earthly vanities, It concernes vs now to play the wise merchants, seeing the pur­chase of true comfort is possi­ble, why should we be as heart­les of, as barren in this heauen­ly treasure, now seeing this is a cause of the greatest cōsequence, wee shall not easily erre, while we obserue these directions as way-markes to blessednes.

Let thy endeuours in the pur­suit of holinesse be 1. Timely, there is a day of saluation, Rules. an ac­ceptable yeare of the Lord, where in the spirit of grace makes ten­dry of the wine, and oyle of his grace, which season if we apprehend, [Page 65]we may store our hearts with comfort▪ if wee outstand the Lords offer, we forfeit all hopes of happinesse, deferre this conuersion, and thy heart will be dayly more vnteachable, and God himselfe departed from thee, hauing formerly bene bo­bisht off with idle delayes, I say 55.6.

2 Earnestly men now a dayes content themselues with a slight endeuour after Religion: god­lines is not worth the while, so blockish are our hearts, in other things euery man striues to be the best Artist, here we are ve­ry bunglers, well the kingdome of heauen suffers violence: O such onely tast the sweete of it, Psal. 3.13.

3 Affectionately it auailes not, that thou be tyed to Religion, by the threed of an outward profession, vnlesse thy heart be throughly affected with the loue of the truth, such as enter pro­fession [Page 66]for other respects, may possibly florish, while the times sinile vpon Religion, but when they are hardly layd to by in­ward lusts, outward feares they will wither, and anon make ship­wracke of a good conscience, 2. Thes. 2.10.

4 Rightly, in the way the Lord himselfe hath prescribed, rash zeale is a weede, though ofttimes it grow in good groūd: such as will be too Religious in such a forme, as pleases their owne humor, not onely act the part of labour in paine, but also incurre the censure of imposters of Gods worship: before the Prophet Isay must goe on his message, he must be touched with a coale from the Altar, a­ny other heate had bene prepo­sterous in a cause so meerely the Lords, and the Lord fore­tels of many that shall striue to enter, yet shall not be able, for that they seeke not in denyal of their [Page 67]owne wisedome.

Lastly, Ʋse. 3 Cons. wee may here receiue comfort and encouragement in the pursuit of Religion, though it haue cost thee much sweat, many a sigh and bitter pange, or euer thou couldest bring thy heart naturally stubborne, to these fruites of sincerity, were there no reward after the peri­od of mortalitie, yet thy lot is fallen into a faire ground, thou hast won the fort of thine owne heart, a glorious trophy, Prou. 16.32. Thou injoyest the light of Gods countenance, which is better then life: thou mayest haue free accesse to the fountain of grace, whether to complaine of grieuances, or to petition mercies, yea in the midest of stormes, thou hast an hiding place, and mayest feast thine heart with abundance of reioy­cing: let the worlds slaues cen­sure what they will of Religi­on, (loosers may speake) wee [Page 68]know there is a reward for the righteous, a God that iudgeth the earth: let vs thē rest on that sweet conclusion of Moses his both sermon, and life, recorded for our comfort, Deut. 33.

The last circumstance I en­tend to touch vpon, is the con­stancie of his care, he was euer the same, alwayes religious or not at all, others may be like a Dog at Nilus, a snatch and a­way, Paul will be stedfast, and vnmoueable in the worke of the Lord, teaching vs,

Constancie is required in well doing, Doct. Once religious or righte­ous, alwayes so, it is not enough to set footing into the race of Christianitie, but it must bee maintained to the vpshot, or else we loose the crowne of happi­nesse, Rom. 2.7. the seeking of glory and immortalitie is not sufficient to saluation, without continuance in well doing, the like we haue in Reue. 2.10. the [Page 69]Church of Smyrna otherwise poore, is directed how to attaine durable riches, that by constan­cy in the feare of God euen to the death, though bloody, shee should possesse her selfe of the crowne of life; and this the ra­ther: seeing

1. Reas. Conscience bond is alwayes equall, there is no time, place, or occasion that may dispence with vs herein, seeing tis pre­scribed by the Lord of glory. Religion for substance was euer the same; that which morally tyed the conscience of Abel, A­braham, and Paul, hath equall ex­tent to bind vs, and is therefore of constant obseruance to all Wisedomes children, of what euer condition or sex. Deut. 5.29.

2. Perseuerance is a necessary condition of euery of those pro­mises, which respect the applica­tion of Christ. True it is that the promises of Christs mission into the flesh, are absolute, and stand [Page 70]good when we remaine vnfaith­full, as Isa. 7.14. Yet such as re­spect our Redemption applied, are conditionall. Heb. 3.14. Ye are made partakers of Christ, if we hold the beginning of our confidence stedfast vnto the end. As in a race all that runne are not crowned, onely such as haue courage to persist to the end; so in Religi­on, such onely reape as saint not in their christian conflict; which lesson we as well as the Galations haue need to learne. Gal. 6.9.

3. Constancy is one maine dif­ference twixt the fruites of the honest hearted, and fained Chri­stian: the temporary for a while may flourish, till he be hardly laid to in temptation, but then he falls away like the vntimely fruit of the fig-tree; whereas the righteous is an euerlasting foun­dation. Other plants may be roo­ted out, onely the Lords grow more and more to the perfect day. Wouldest thou then eui­dence [Page 71]to thine owne heart, the truth of grace? See thou perse­uere, seing the seed of grace is of an immortall nature. Ier. 17.8.

4. This onely perfects our Reward: halue it with God, and he will halue it with thee; God vsually proportions his blessings differently to our different en­deuours; such as sow sparingly, shall reape sparingly a where the worke is finished, there is no­thing to hinder the fruition of a plentifull reward: the truth here­of the Apostle Iohn teaches that thrice worthy Lady, 2 Ioh. 8.

Here is first matter of Re­proofe to all such as are off and on in Religion; Vse. 1 Rep. a cause of great importance.

1. The time seruer, who frames himselfe to the present times, whether with or against sinceri­tie, he sees no such sweetnesse in Religion, that a man should de­priue himselfe of ease, and plea­sure; let others more zealous [Page 72]looke to the maine chance, he will be sure to saue one. And thus retaining a shew, he denies the power of godlinesse. These men fitly resemble a glo-worme, which seemes to haue both light and heate, but touch it, and it hath neither indeed: thus many of our hearers resort so diligent­ly, heare so attentiuely, a man would coniecture by this their deportment, that they are the onely Christians; but touch them by tryals for the truth, and they will soone discouer the naughtines of their owne hearts. Let these men that are so deeply ingaged to their owne ease, in the time of trouble expect their pay from him, to whom all their time they haue beene so obse­quious, if in time of distresse they seeke the Lord, he may re­turne their prayers with this; Goe to the world, and your owne bellies, whose drudges you haue professed your selues. [Page 73]Now alas what may wee deeme to be their misery, whom the Lord denies to receiue to grace. Hos. 5.11. Ephraim is broken in Iudgement, because he willingly followed the Commandement. This Tribe (drunken with the con­ceit of their new created King) are Ring-leaders in Ieraboams Apostacie, for which yee heare their censure.

A second sort is here Reproo­ued, 2 Rep. who not onely fayle in the condition of godlinesse, but also in stead of constancy in good, are growne resolute for euill; such is their slauery to sinne, that they will haue the swing of their lusts, controle them who so dare, as for holinesse its a disgrace to a generous spirit: and so it is in their dialect, who haue sold themselues to worke wicked­nesse; these shew the greatest measure of conformitie vnto Sa­tans Image, hating goodnesse directly for it selfe; wherein [Page 74]they are become their owne tempters. Desperate is their case who in a dangerous disease, hate the Physitian, and trample vn­der foote the most wholesome receipts. Ignorant these men can­not be of their damnable estate; wickednesse saying to the wic­ked man, that there is no feare of God before his eyes. How comes it then that they haue any rest in their bosomes? Assuredly, were not their conscience benumbed, and heart as hard as the usther Mill-stone, if not the conscience of sinne, yet the terrors of hell, might somewhat affright them. Euill thou doest, and wilt doe so still, proceed and perish; he that is vncleane, let him be so still. Psal. 36.1.2.3.4.

Let this further serue for In­struction to all of vs, Vse. 2 Instr. who pro­fesse the feare of the Lord, to en­courage our selues in the equitie of our cause, against the scornes and terrors of these wretched [Page 75]times, seing there is no indiffe­rency in Religion. Not to take part with Christ in the practice of holinesse, is to side with the tempter; here is no gazers, all are either gatherers, or scatterers, in this spirituall haruest: so that seing Christ hath freed vs from the spirit of bondage, it were too base for vs to sup vp againe the vomit of our former feares. Was our cause euer better, our God euer nearer, our conscience euer clearer, or our comfort euer su­rer, then when opposed by this vntoward generation of men? Are there not some promises which are onely of vse at a dead lift? Wherein the Lord expres­ses himselfe most nearely to his. The experience of this occasio­ned Abraham to conclude in the Mount (in desperate cases) God will be found. Gen. 22.14.

This also Instructs vs, 2 to vse all diligence to settle our stan­ding in the faith, Instr. seing it is con­stancy [Page 76]that crownes all our acti­ons. It would little auaile Paul to fight a good fight, vnlesse also he finish his course. The crowne of glory is laid vp for such as wait for the appearance of the Lord. Now since we haue put our hand to the Plow of Religi­on, let vs not now looke backe, seeing the danger of Apostates is so much the greater, in that be­sides the losse of all the comfort of their former profession, this sinne steales vpon them by in­sensible degrees; wherein it be­fals them as it doth passengers by Sea, who departing from Land, conceit that Townes and steeples run from them, where­as indeed, themselues only make the separation. Let vs therefore stablish our hearts in the truth of Christ, least we lose our re­ward. The Apostles motiues to his thrice deare Countrymen, are of vse to further vs herein, Heb. 10.35.

1. Patient endurance hath great recompence of reward; to endure the heate and burthen of the day in profession, is thank­worthy with the Lord; others that pull in the horne for euery grasse pill, lose both themselues, and their reward, in the verse 35.

2. There is vse for patience, there being an interim, and brea­thing space twixt our obedience and the inioyment of the pro­mise, wherein mans heart is sub­iect to secret discontents, were it not that patience sets in foote, and teaches to stay the Lords leasure for accomplishment, in verse 36.

3. The time of our expectance, and the Lords tarriance is not long; now our saluation is nearer then when we beleeued. We are alreadie come to the Nebo of as­surance, whence we haue had a view of our heauenly Canaan, and shall we now forfeit all our [Page 78]hopes, by fainting at the end of our race, in verse 37.

4. We haue sufficient supply for the setling of our hearts in the truth. The iust shall liue by his owne faith, it being a grace of an attractiue nature, mixes it selfe with the promise, and so as by a Conduit deriues comfort to the heart: the beames of the Sunne, though shining on earth, are yet vnited to the body of it in the heauens; so faith truely vnites vs to Christ, though neuer so farre distant from vs: in verse 38.

5. Lastly, the Lord himselfe stomackes their cowardice, who start aside from his feare; his soule hath no pleasure in them, that leaue his cause in the plaine; and sure I am, there can be no plague conceiued of equall value, to Gods desertion of his creature: in verse 38.

CHAPTER II.

THVs far we haue waded in our A­postles practice, as an Introducti­on to our maine scope of Conscience, the Anatomy whereof we are now in particu­lar to handle.

Wherein three things first of­fer themselues to our serious at­tention; first, the facultie, Con­science; secondly, the difference, in offensiue; thirdly, its twofold, obiect, 1. God, 2. man,

From the consideration of the facultie and difference of Consci­ence, these three conclusions a­rise. First, there is in man a fa­cultie, called Conscience: second­ly, some haue attained quiet and inoffensiue Consciences: third­ly, some haue vnquiet and offen­siue Consciences. Vnder these three heads, I intend to comprise my meditations on this com­mon place of Conscience. And first of the facultie.

There is in man a facultie, Doct. called Conscience. Rom. 2.15. The Gen­tiles by nature (notwithstanding the corruption which as a lepro­sie hath ouer-spread mankinde) haue in them some thing of an accusing, and excusing nature, whereby the principall actions of Conscience are set forth. Rom. 9 1. Paul in a cause of greatest moment appeales to Conscience witnesse, as being an impartiall discerner of the truth, and that we may not thinke Conscience [Page 81]to be a renued qualitie, and so remaine in the godly onely, the same Apostle professing his ho­linesse in the carriage of his Mi­nistery, sayth, he approued him­selfe to euery mans Conscience in the sight of God. 2 Cor. 4.2. Shewing vs, that euery man is endowed with such a facultie.

This truth is yet more mani­fest, in that

1. Reas. Man is a reasonable crea­ture, and must therefore haue some faculty to discerne of good and euill, whereby he is distin­guished from a beast, the which difference is the light of right reason, and Conscience, so that de­priue man of this essentiall diffe­rence and ye then confound na­ture: had Arts beene silent in this distinction of natures, the Psalmist hath it. Psal. 32.9.

2. The curse of God justly seasing on mankinde, vpon A dams sinne and fall, hath not dis­anulled our being but our well-being, [Page 82]hath not destroyd our fa­culties, but depraued them one­ly: Man hath still power to will, determine, and affect, though weakly, and corruptly; so then not the essence of the soule is lost, but the rectitude, those ho­ly and diuine qualities man in­ioyed, wherein his conformitie with God did consist, are defa­ced; the faculties remaine, yet so as that now they are become weapons of vnrighteousnesse to sinne, Rom. 3.23.

3. That there should be such a facultie, makes much for Gods glory in his daily prouidence.

1. For the maintenance of ci­uill Iustice, and common equi­tie amongst men, which could not be maintained, but that men haue some common notions of good and euill, which make them approue the better, though they chuse the worse; these com­mon gifts, God bestowes euen on the rebellious in the church, [Page 83]that he might dwell on earth, as sayth the Psalmist. Ps. 68.18.

2. To wring an acknowledg­ment of Gods justice, out of the vilest men, who in the beholding of Gods workes, so far transcen­ding natures reach, are drawne to conclude, this is the finger of God.

3 In the fulnes of courage, and comfort in Gods Saints, whose resolutions amidst tor­ments, & feares, daunt the stout­est spirits of the beholders, the which arises from the euidence of a good conscience, assuring of Gods mercy in Christ, Acts. 23.1.

4 The stirrings of Conscience in man doe euidently demon­strate he hath such a power, as life is discerned by motion, so consequently beeing: Those Pharisees in Iohn 8.9. were no meane persons in their owne e­steeme, and yet see how Con­science workes in them, they [Page 84]flinke away with their tayles be­tweene their legges, as if their crimes had beene written in ca­pitall letters in their foreheads, I warrant you, had any man told them they had beene such and such, they (I doubt not) would haue started, and frow­ned not a little: What thinke you caused Iudas to com to the Rulers, and accuse himselfe, and them? Might not he haue sung care away, now he had the bag, and the price of blood, but he must come and betray himselfe, I and be his owne both accuser, Iudge, and Executioner? O he had a guilty Conscience, which layd in his dish the foulenes of the fact, Gods Iustice, and his damnable condition, Mat. 27.3.4.5.

This well pondered, Ʋse. 1 may stir vp in vs an earnest desire after the knowledge of our owne hearts, Inst. is it not a shame wee should thus trouble our selues [Page 85]with forraigne studies, and be such strangers at home? Much like our young Gallants who trauell farre into other Coun­tries, to see fashions, whilst they remaine ignorant of the Lawes and Manners or their owne Country, the Philosopher being inquired what was of all things most difficult; Answered, to know ones selfe, another hauing trauelled much in the study of the Nature of mans Soule, con­cludes he knew the least part of it, being entered into a Laby­rinth of matter, where he knew neither regresse, nor progresse. Could Natures di [...]nes giue vs such light in a subiect so intri­cate, and shall Christians re­maine ignorant of what they car­ry about them, and that in their bosomes? Be mindfull then of this knowledge, since that ma­ny through ignorance wrong Conscience, esteeming the re­proofes thereof as Melancholy [Page 86]fits, or mopish damps, and so hardening their hearts against its counsels, depriue themselues of all the comfort of so sweete an helpe.

2 A well ordered Conscience, is the sweetest companion wee euer mett with, hee that hath peace in his owne bosome, needs not care with whom hee hath warre, let the ayre of prosperi­ty, be cleare or cloudie, it mat­ters not with him, who enjoy­eth the dayly feast of an excusing Conscience.

3 It is placed in a man as a speciall helpe from God, not onely Gods Deputy to counsell, reprooue, and comfort man, but also may bee called our God, in the same sense Moses was to Pharaoh, hauing power to con­troll, and auenge our disobedi­ence, with greater plagues then euer Moses brought on Egypt: O let not man be vnmindefull of such a friend.

4 It is one of the bookes we must be iudged by, the Lord will haue euidence in euery mans bosome, to wit his owne Scribe, Conscience, and shall we haue a Traytor in our owne bo­some, & neither know him, nor learne his plotts? This is a strange degree of sottednes.

Now seeing Conscience (as all other powers of the soule) is in­visible, and no obiect of the senses, the knowledge of it is more obscured, it shall suffice vs onely to giue a taft of such things, as in our measure are vsesefull for vs to know; a view whereof we may enjoy by the obseruance of these things: 1 the Definition. 2. Power. 3. Excel­lency. 4. Office. 5. Bond of it.

1 Conscience is a Relatiue pow­er in the reasonable creature, Defini. which by reflection determines with or against it selfe through the diuine light it hath: In this description each tearme hath [Page 88]its waight, as may appeare by the ballanceing of each of them:

First, I call it a Power, rather then a Faculty, as being vnwil­ling to determine that dispute whether it be a distinct faculty, or whether a part of the vnder­standing, the Scripture it selfe leauing it doubtfull, calling it both the spirit of man, as also the spirit of the mind of man: nei­ther seemes it so pertinent to our cause, seeing both attribute e­quall power, excellency, and offices to both.

2 I call it a power, not an act, seeing it hath a disposition to doe something, which yet it doth not alwayes exercise, as Adams conscience in the state of integritie was able to accuse, as we see by the euent of his sinne, it droue him into the bushes: so also the benummed conscien­ces of men (as a sleepie Lyon) are readie to deuoure their Keeper, in case some memora [...]l [...] [Page 89]hand of God awaken them.

3 A power not an habit, for we see men haue it by nature, as well as will or affections; and wee may discerne the working of it in children, before any habits can bee acquired. A power it is then spirituall, yet finite and humane, as an Arbi­tor twixt God and man.

2 This power is Relatiue, not absolute, all it doth is in Relati­on to another, and is therefore called Conscience, as beeing a knowing together with another, who is of familiar acquaintance with it, and can witnesse with it the truth it determines, which onely is the Lord, whose Royal­tie it is to try the secrets of all hearts: Rom. 9.1. Paul cals the spirit of God to second his con­science.

3 I place it in the reasonable creature, in that it is common with Man, & Angels, the good Angels discerne themselues to [Page 90]be our fellow seruants, Reue. 19.10. which knowledge is a com­pound act, looking into the na­ture and state they were in, and as for Deuils, wee reade Iames, 2.21. they tremble at the remem­brance of the Iudge, and Iudge­ment, and feare to returne into the deepe the place of their tor­ment, and as for Man, wee heard it proued to be his essenti­all difference, and therefore ne­cessary to constitute a Man: No other creature is to ascribe di­uine worship to God, & there­fore needes not reason to per­forme an vnreasonable seruice: and besides, Man onely (besides heauens glorious creatures,) is to render an account of his ac­tions, and therefore to be left inexcusable, if hee violate the law of his God.

4 The manner how it doth its office, is by reflecting on it selfe, which that wee may con­ceiue aright, we must know that [Page 91]there are some actions of the soule, simple, some double, or com­pound: simple, as Intelligence con­ceiues nakedly a thing to be, or not to be: Opinion iudges it to be probable, or contingent: Sci­ence determines it to be certaine or vncertaine: and Prudence de­termines it to be fit or vnfit: now all these actions, being exercised on a forraigne obiect, are tear­med simple, but Conscience is a compound act, in that the per­son is both the Agent, and the Obiect, the other looke only for­ward, this both forward on other obiects, determining good or euill, and backeward on the ac­tions, and state of the person it selfe.

5 Conscience office is Iudici­ary, it handles Law cases, and hath its Court, wherein there is neuer any demurres, vnlesse it want euidence: as in ignorant persons, or be sleepie and secure, being toyled with so many fri­uolous [Page 92]attempts, determine it doth, though oft corruptly, be­ing gulled with the glittering shew of some apparant good, yet where it hath light, and life, it determines as truely, what is be­hoofefull, as euer did Achito­phell, euen as an Oracle of God.

6 The qualitie of this cen­sure is different according to the different occasion, sometime for vs, sometime against vs, where it hath ground of comfort it is readie to stand at our backes, though God himselfe be our aduersary, contrarily in case wee breake the pale of obedience, it will side with our most bitter enemy, and it selfe throw the first stone at vs, of it selfe its most im­partiall, and deales sincerely where it may be heard.

7. The light it hath to guide its censure, in this so dark a dun­geon of mans heart, is onely di­uine: 1. either those naturall no­tions, which for good causes God [Page 93]hath left in the minde of man. 2. Or else knowledge of Arts, gained by the goodnesse of our education, 3. or lastly, such prin­ciples as are learned from the word, and ordinances of God, partly, acquired by our Christi­an industry, and partly, infused by the spirit of sanctification, working by the outward meanes of saluation, Rom. 10.14.

This definition teaches vs two conclusions. Vse. Instr.

1. That man in his pure Natu­rals, was of an excellent frame, who is indued with such an ad­mirable faculty, there must needs be a Symmetry and proportion in the rest of the parts: those En­gines we account most exquisite, which haue the cause of motion in themselues, as a Clocke, or Watch; such is mans soule, whose iudgement being leader, doth freely chuse or refuse the obiect, yea, such is the curious fabricke of mans nature, that [Page 94]none in all the world, saue he that made it, can set it on worke; mans will admitting no mouer, sauing the spirit of God, and his owne spirit, or conscience. Satan must plow with our heifer, worke vpon our senses, and wooe our affections to be suitors for him, or he can neuer directly winne the fort of our soule, being vna­ble immediately to incline our wills. This excellency the lear­ned Gentiles obserued, and therefore haue stiled man a little world, as being an abstract of the crea­tures, some are corporeall, others incorporeall; man both, for whom all sublunary creatures seeme to be ordained. Psal. 8.4.5.

2. Instr. It teaches vs also their mi­sery, who hauing the facultie, yet want the vse of reason, and Conscience; like Sumpter hor­ses laden with treasure, by which they are wearied, but their fare, or lodging, nothing bettered thereby: how many are there [Page 95]ready to conclude, that Consci­ence was hanged long since, to whom it will one day prooue an Hangman, vnlesse they mend their manners. The Latines call those fooles, that are not sauou­red with reason; the Greeks, those that are without mindes, both which suite fitly with these vn­reasonable men, who like Moles haue eyes to decore their bodies, not to discerne their way.

Now for the power of Consci­ence, 2 it shewes it selfe to haue great soueraigntie, hauing bet­ter right to be intituled Christs Ʋicar in mans heart, then the Pope ouer the Church, as may appeare.

1. It keepes Court, trying the most weightie causes, such as concerne life and death, sits as Arbiter twixt persons of emi­nent note, God and man. In the which sessions it selfe executes the seuerall offices, it hath no Apparators, nor Bum-bayleifes, Forum Con­scientiae. [Page 96]scorning their base Retinue, but immediately summons the sin­ner to account; wherein it stands as Plaintife, indicting him of high treason against the Lord of heauen and earth; and after examination of the euidence it hath, proceeds to the censure of the partie delinquent, in as true a manner as the Lord himselfe would doe, and after sentence denounced, carries the sinner to execution, making the sinner voyd of grace, to be voyd of rest; dogging him with hue and cry; so that many chuse a sudden death, rather then the galling fits of an accusing Conscience, 1 Ioh. 3.20. it hath power to still the heart, euen when God him­selfe comes to Iudgement.

2. Conscience verdict admits of no repeale: in the Courts of men, we see order vpon order, and sometimes appeales are made to higher Courts, and all to pre­uent censure, or repeale a iust [Page 97]decree; but in this Court theres no such corruption, though the sinner should appeale to the Court of Requests in heauen, all is to no purpose, his award will be the same, both proceeding ac­cording to the Rules of the same diuine equitie. In Reu. 20.12. is mention made of bookes of con­science opened to giue in eui­dence, vntill which time, its Court Roles are of force,

3. Its stroakes are mortall wounds, all the Medicines of the world are to it, as cold water to an aguish stomacke. We reade of poysoned swords, whose wounds despise the Surgeons cure; and yet Alexander the great dreamed, that such an herb would cure his souldiers there­of; which vpon tryall prooued true. But all Arts, and herbes, are Physitians of no value to a trou­bled soule; company, and mu­sicke, dice, and such like vaine disports, may daube and slubber [Page 98]ouer the heart, and make it sens­les, as flesh seared with an Iron. Seest thou a Hart with her deaths-arrow in her side, such is the state of an afflicted Consci­ence. Gen. 4.13.17. Caine runs vp and downe, deeming euery bush a Beare; his businesse of building Citties, cannot cure the wounds of a guiltie heart.

4. Its the anchor of the soule; the gustes and terrors of the law, and afflictions, as surges assault to ouer-turne the ship of our in ward peace, and might preuaile, were it not that Conscience dis­coursing on the promise, gets anchor-hold, and so stayes vs from perishing in the gulfe of despaire. Its cold comfort that bonds and bagges can minister to a sicke man. What pleasure can friends doe vs in time of death? Stand and weepe ouer vs, and therewith breake our hearts; now Conscience stands at our backe amiddest the terrors of [Page 99]death, and leaues vs not till its witnesse be cancelled by the Lord himselfe. 2 Cor. 1.12. Paul distressed aboue power, hath no other stay but the comfort of his owne heart.

5. It emboldens in judgement, when the grand Session of hea­uen and earth is held, and no thing can be discerned in his face but frownes, and terrors; euen then will a good Consci­ence gather courage; the hea­uens shall melt, the Elements be dissolued, and men at their wits end, blaspheming God, and their King, shall looke vpward; yea, when our brauado spirits, that now braue it out with an impudent face, shall call to the mountaines to couer them from the dreadfull presence of the Iudge; then shall a good Con­science make a Christian as bold as a Lyon. So powerfull is the certaintie of faith, and the eui­dence of the spirit in it. P [...]. 26.1.

6. Its of vnwearied paines, though it worke night and day, yea, and is oft times bobisht off with delayes, yea wounded, and seared, so that tis a wonder it should liue, yet amidst these in­dignities its as fresh, and actiue, as if it had but newly begunne; yea though it haue beene neg­lected, and trampled vnder foot, all a mans dayes, yet on ones death-bed, its able to make repe­tition of things done fortie or fiftie yeares since, as if they had beene yesterday in act. We see much trauell will weary the stoutest Steed; and much vse dull the sharpest knife, or sword, yet nothing will vanquish the spirit of man: which courage Salomon describes in Pro. 18.14.

This so great power of Con­science, Vse. Adu. may aduertise,

1. To adde knowledge to this power; which two concurring, are able to atcheiue admirable [Page 101]exployts: an horse is of great strength, yet wanting reason to vse it, is easily tamed by the art of man; euen so, what auailes it vs, that our spirit hath such pow­er, seing we know not how to improue it aright? There is ma­ny an Engine of great vse for warre, which ill imployd, oft prooues pernicious to the ow­ners; likewise, may Conscience doe vs a mischiefe, while wee know not, or omit to vse it a­right; be studious therefore in case-diuinitie, get thy minde fraught with principles of right and wrong. The Patriarkes had tender hearts, and yet liued and dyed in Poligamy, through want of knowledge to interpret the Couenant aright.

2. Adu. This also may admonish vs to maintaine our peace with Conscience, seing it hath Law in its owne hands, to doe vs a shrewd turne. Are its wounds so deepe and incurable? Its sen­tence [Page 102]so authenticall? And dili­gence so vnwearied? It were more then madnesse to stand at termes of variance with so dan­gerous an aduersary. True it is, there is a dead and secure peace, stupiditie rather, whereby many haue quiet in their bosomes, yet this is crazie and vanishing; Con­science doth but repriue its quar­rell, vntill it see an opportunitie to deale with them on equall termes, whose gripes and gnaw­ings, as a furious torrent, breake out more violently, being for­merly dammed vp by their Co­uenant with hell and death.

The third thing remarkeable for illustration hereof, 3 is the ex­cellency of Conscience: what pro­perties in it haue the prehemi­nence ouer the other faculties: to wit,

1. It is most like God; as man hath the precedency here­in aboue the rest of the creatures, to haue the Impresse of Gods [Page 103]Image stampt vpon him; so in man, Conscience hath the like prioritie; for though the whole man be renued after God in ho­linesse, yet this change appeares most eminently in the mind and Conscience. Also when the con­tagion of sinne had defaced the diuine nature in vs, no facultie reteined halfe that puritie Con­science did. Hence a lewd person could say, I see the better, and allow it, but choose the worst; and this light is left in vs, either to further conuersion, and all sa­uing graces in vs, or to leaue vs inexcusable, in case we corrupt our selues in our knowledge, withholding the truth in vnrighte­ousnesse. Rom. 7.23. The rege­nerate part is cald the law of our minde, because its the treasury of the principles of right and wrong.

2. It is supreame, respecting neither King nor Kesar, but vn­der God; the greatest Monarches [Page 104]of the world haue no obeysance immediately due from it, it one­ly yeelds fealtie to the King of Kings. True it is, the Lord hath bound our Consciences to the o­bedience of ciuill, and whole­some constitutions, yet humane authoritie no way can binde the Conscience, but as it doth receiue power from the diuine Law, and is ordained by it. And what though Tyrants haue exercised dominion ouer the Consciences of men, it slights their attempts, as Leuiathan doth fish-speares; witnesse those three Worthies. Dan. 3.17. whose freedome of spirit in maintenance of their Consciences, is worthy our both memory, and imitation. Nay, though an Angell from heauen, should crosse the euidence, Con­science hath giuen of the truth, it will not budge, nor yeeld an haire for an Angels authoritie; as appeares in Paul. Gal. 1 8.

3. It is impartiall, determi­ning [Page 105]all cases freely, without re­spect of persons; tis not in its Court as in men [...], that equitie is ouer-borne by might, and great­nesse peruerts the goodnesse of many a cause: no, no, it will not blind its eyes with bribes to per­uert justice, nor cares who coun­tenances an ill cause; it matters not who writes in the behalfe of the delinquent, but barely exa­mines the depositions, and so pro­ceedes to censure. If God him­selfe were present, be could deale no more impartially, then Con­science doth, where it is well or­dered; yea (which is wonder­full) though mans owne heart suggest, that when soule and bo­dy are tortured in hell, that it selfe shall smart as deeply as any other power, being drunke with the wine of Gods fiery indigna­tion, yet will it not baulke it selfe, but deales as seuerely as if it were against a bitter aduersary. 1 Sam. 24.17. If Saul would [Page 106]swelt his bloud, he cannot hold, his owne heart driuing him to condemne himselfe, and iustifie Dauid.

4 It is euer working, it is ne­uer lazie when tis it selfe: In this Court there is no vacation, but continuall Terme, heere thou mayest haue causes pleaded e­uery day, euery houre hast thou a matter of consequence to be resolued in, thou needest not ride farre for counsell, aske Con­science whether it be iust, and ac­ceptable to God, whether it be warrantable to be done: were the Minister of vengeance pre­sent to account with thee, or whether it serue those maine ends of Gods glory, or thine owne saluation, it will soone dispatch thee with wholesome aduises, againe art thou vexed with an Inmate? some vnruly passion, or other, disquiets thy soule of rest? Cite him to Con­science barre, where the same case [Page 107]was ordered long agoe, 1 Tim. 5.6. that a life led in pleasure is a death in sinne and that the works of the flesh doe debarre vs of the king­dome of Christ: or art molested by temptations? here the Lawes are open, thou mayest implead thine aduersary, the heart of man will censure any cause a­gainst it selfe or others, Rom. 2.15. Conscience is sayd to accuse, or excuse vs in the meane while, in euery Interim of this life, o­ther faculties may rest: an ob­scene Dreame by night shall not escape its record.

5 It is sincere, and free from that guile, that is hidden in o­ther faculties, our sensusall ap­petites haue their fetches, where­by they win consent of Indge­ment, either it is profitable or pleasing, doubtfull, or but a lit­tle sinne, if any at all, and thus many a soule is wound in to doe that he beshrewes himselfe for; but Conscience is downe-right, its [Page 108]good, its euill, doe it, doe it not, it cannot abide such ifs, & ands, but sincerely informes the sin­ner what is to be done, or vn­done; Could it get attendance from Mans lustfull heart, it would discypher sinne, and the cursed effectes thereof in their liuely colours; Man neuer met with so faithfull a friend, it knowes not how to daube with vntempered morter, it neuer soo­thed the sinner where it had any life at all, but freely passes cen­sure, and smartingly layes on Ierkes, on the guilty: hence a­rises that vsuall appeale, In my conscience it is so, or I meant it not, wherein we make it an in­fallible Arbiter, Vmpire rather, and that in the waightiest cau­ses.

6 The spirit of God is plea­sed to appeare and giue in Eui­dence in Conscience Court, wee see when great Personages owe suite to any Court, it makes for [Page 109]the excellency of it. In the try­all of our Adoption, two clients come to Conscience barre for Iudgement, the spirit of bond­age alledges, we haue beene thus long drudges to sinne, and be­sides haue the roote of all euill springing in vs, therefore wee are none of the Lords; Con­trarily, the spirit of Adoption teaching vs to call God Father, pleades all these deformities to be couered and done away with the vayle of our Fathers loue, and husbands righteousnesse: now which way shall Conscience incline? To neither, vntil exami­nation of witnesses; the spirit of bondage hath none to depose, vn­lesse it were Satan who is both a party, and a common Barretter; and is not therefore to bee ad­mitted to sweare, but the spirit of Adoption, hath Gods spirit wit­nessing to our spirits, to wit con­science, that we are the children of God. Thus hath the Lord [Page 110]honored vs, as to releiue our in­firmitie, by a free witnesse of his spirit in vs, Rom. 8 15.16. Let this Excellency of conscience serue to exhort vs,

1 To haue our soules in pre­cious esteeme, Vse. Exhort seeing it is a Iew­ell of such rare excellency, wee see in time of danger by fire, ship­wracke, or theeues, men will saue the best things they haue, as their Euidences, & Treasure, and shall Christians bee more carelesse of the precious life of the soule? The soule is of a di­uine temper, soaring naturally after some better thing then it selfe, or the earth besides, and shall we choake this heauenly in­stinct by setling the heart on ob­iects so vnmeete for, and vnwor­thy of a Christian heart: know­est thou not (O vaine man) that thy soule liues eternally er­ther in weale or woe? Is it not then a mad choyce for an houres pleasure in sinne, to purchase an [Page 111]endles hell? A dying life, and euer liuing death, Pro. 4.23.

2 This also may exhort to auoyd defilement of our Consci­ences, so gloriously quallified with Gods Image, those men are vnworthy manhood, that hauing beene washed returne to their wallowing in the mire; it is more safe to deface the Kings Image in his Coyne or Armes, then to blur Gods spirit of Re­nouation in thy soule; sinne is of a soyling nature, leauing its pol­lution where euer it comes, and by frequent action becomes ha­bituall, and as naturall as to liue or moue: me thinkes had men neuer heard of the terror of the Lord, the dreadfull account, and horrible pit▪ yet the losse of such a soule, the pollution of such ex­cellent faculries, might moue vs to heede our wayes: but alasse he charmes a deafe Adder, who deales with such bruitish per­sons, as are wise to doe euill, but [Page 112]to doe good haue no knowledg. Let vs therefore that professe better things, make better proof of our dilligence herein, since if wee proue bankrupts of that which is our owne, God will not intrust vs with that is ano­thers.

Thus farre wee haue handled both what Conscience is, and what an one, the right ordering of it will be learned by the two last things, it Office and Bond:

First, for the office of Consci­ence it may be distinguished by reason of the different obiect thereof, either 1 God. 2 Man 3 God and Man ioyntly: which offices when we haue seueral [...]y discussed, the manner how it doth them, is also to be inquired by vs: Offices of Consciences to Godward are specially these:

1 It is his Register, to take notice of seuerall actions of his creature, whether good or euill, so that nothing can scape a scou­ring, [Page 113]for if all other Records should faile, yet the Lord hath a Notary in euery mans bosome, which so punctually takes no­tice of the life of man, that no circumstance shall slip it, which may tend any way to the illustra­tion of the good, or euill quali­tie of the fact, or person. Now we must know, that Conscience performes not these offices after any humane fashion, yet so plain­ly, that both Gods spirit, and Con­science it selfe, can run and reade them; yea, the fire of Gods judg­ment (as Letters written with the iuice of Oranges) will make them so perspicuous, that the most hardened and debaucht heart shall reade them plainely; yet fleshly minded men, are in­sensible of this worke of consci­ence in them; but may they not as well deny the facultie it selfe, seing they discerne not the wor­king of it in the duties it per­formes to themselues? Let his [Page 114]witnesse, whose knowledge here­in passes compare, determine this doubt, calling Conscience the can­dle of the Lord in man, discouering the innermost parts of the belly, Pro. 20.27.

2. It is his Controller, to still stubborne will, and to suppresse the violence of headstrong pas­sions. May we not behold per­sons most basely disordered, out­face Conscience admonitions, and reproofes, who yet finde such grudgings and tergiuersations within them, that a man with halfe an eye, may see Conscience playing Rex in them. What else meanes that palenesse of the face, that quiuering of the hands? What that foltering of the tong in the action of sinning? But from the inward gripes of an enraged Conscience; the flames whereof though a while sup­pressed by the greene wood of selfe-flattery, yet in the end breakes forth more furioufly. [Page 115]What thinke we caused the ser­uants of the Pharisies, returne from attempting the least distur­bance of Christ, but the controll of their owne hearts; conclu­ding, neuer man spake as he spake, Ioh 7 46.

3. To God. Conscience is the Lords witnesse in vs, euidencing to the fa­ces of men, their graceles carri­age; and besides, to witnesse a­gainst vs, at the generall sum­mons of all men, what we haue sowed in the dayes of our vani­tie; not that our God (before whom all things are naked and bare) doth need any informati­on, as earthly Iudges, but that mans owne heart might sub­scribe to the equitie of Gods word, and workes; which much serues the glory of God, his ene­mies themselues acknowledging his justice in their owne deser­ued condemnation. It might seeme strange, that euer there should be such siding & thwar­ting [Page 116]in the life of man, euen an appearance of two armies, were it not that our Conscience, being Gods Deputie, takes part with him against our selues. Psal. 36.1.

4. Its Gods Harbinger, to pre­pare his way: most requisite it is that the Lord of glory, comming to feast in the heart of a Christi­an, should haue kind respect and welcome; which that it may be, Conscience sweepes the inner roomes of mans heart from noi­some lustes, that might giue an vnholesome sauour to the Lord. We reade that Moses sent on his foster fathers quarrel, against the King of Ethiopia (whose daugh­ter after he married, and was therefore checked of his brother and sister) that he might make a speedie onset, tooke his iourney through the wildernesse, where­in were flying Serpents, very deadly; which to expell, he trai­ned certaine birds, in whose na­ture [Page 117]he discerned an antipathy with those serpents; whereby he scoured the coast, and so sudden­ly surprised the Cittie: such Cockatrice egges are hatched in our hearts, whence issue a brood of deadly stinging lustes, which to dispel, we haue the law of the spirit to cleare the passage, that the King of glory, with the troups of his Royall graces, may enter the fort of our soule.

Hence is it, the renued Consci­ence, sitting on the determinati­on of sinne, hath these Queres; Will it hold in the ballance of the Sanctuary? Is it pleasing to the Lord? If not, its vnworthy my heart, which I haue decked for the entertainement of the Lord. Heb. 10.22.

This first serues to Informe the mind of man, Ʋse. that the sufferance of the Lord is exceeding great, in sparing the execution of iust deserued vengeance, euen to such who yet are irrecouerably [Page 118]fallen from grace, seing he hath sufficient euidence giuen in eue­ry day, by euery of these mens consciences, so that he might forthwith determine, as once, out of thine owne mouth I will iudge thee, thou vnprofitable ser­uant. Yea, which shewes the Lord to be a mirrour of mercy; Conscience doth not witnesse pas­siuely, as Records and Rolles in the Courts of men, but rather as liuing Aduocates, pressing the Iudge for a speedie censure of such en­ormous crimes. Ahab, with sun­dry others, vessels of wrath, taste of the patience of the LORD, Rom. 9.22.

2. It shewes vs also the justice of the Lord, who though he repriue the sinner, for iust and weightie causes, yet doth he not conniue at or dispence with the sin committed, in that he holds a Commission, examines wit­nesses, and hath the depositions in a readinesse, whensoeuer the [Page 119]full tryall may most serue his owne glory. Thus Dauid re­priues the execution of Shimei, and Ioab, and was just in both; the inducements thereto being of greater consequence then their deaths; the one he spares, that he might not seeme tyran­nous to the house of Saul, his Competitor in the Kingdome; the other for feare of mutiny; the sonnes of Zeruiah hauing stol­len the hearts of the people; de­ferring payment, is no breach of band, there will come a time wherein the Lord will haue a full blow at the impenitent per­son, be the pretences of impuni­tie what they will. Nah. 1.3.

3. Learne here also, that no man can sinne so couertly, as to escape scotfree, though he should act it in the secret Cauernes of the earth, seing besides the Om­niscience of God, who is of pure and peircing eyes, he hath an In­former in our bosomes, dealing [Page 120]impartially for him, and against vs. We reade of an holy man, who comming to court a Cour­tizan, after agreement desired a priuie roome, then a darker, af­ter a third, where he tooke occa­sion to schoole her in the doc­trine of Gods omniscience, and the priuitie of our owne Consciences, being as a thousand witnesses in vs, and by driuing this nayle to the head, he conuinced her of her dangerous condition, and viti­ous course of life: the which ac­quaintance of our Consciences, were others perswaded of, it would somewhat allay the heate of naturall concupiscence in them.

These and such like offices, Conscience performes for God; others there are respecting man; as,

1. To man. Conscience is the soules Cen­tinell, to suruey the hidden man, and to discry what secret mutiny is in this little Common-wealth; [Page 121]the affections are notorious Iug­lers, sometimes vayling them­selues vnder vertues habit; thus couetousnesse goes masked vnder the title of frugalitie, temperizing is stiled policie, lust a tricke of youth; yet can they not thus be­guile Consciences determination, which from the principles of reason discouers these Impo­stures. It searches the narrow corners of the heart, and where it findes any disorder, it hales it vnto the barre, arraignes, and impeaches it of high treason. This office of conscience is of such excellency, that none but the Lord himselfe doth share in the abilities hereof; which occasions the Apostle to conclude, that no man knowes the things of man, saue the spirit of man within him, 1 Cor. 2.11.

2. Our Patron, or Mecoenas, to iustifie the equitie of our acti­ons, and innocency of our per­sons, against the false imputati­ons [Page 122]of the sonnes of men, where­in its credit is greater then that of all the world befides. When Satan accuses vs of hypocrisie, or men peruert our innocent ende­uours, charging vs with crimes we neuer dreamed of, the heart of man pleades guiltlesse, and cites the sycophant into Conscience Court, where the cause being heard, and discussed, it selfe wit­nesses with the honest hearted, all these suggestions to be foule and false. Hence arises that vsu­all purgation, in my conscience, It was the furthest of my thought, or I haue a witnesse within me, I meant it not; yea, and this pur­gation of Conscience, is of such authoritie, that though an hun­dred should sweare the contrary, it matters them not a rush, but feastes the heart in middest of feares. 1 Cor. 4 3.

3 It is our Proctor, or Apologist in the court of heauen, pleading if neede bee our sincerity before [Page 123]God himselfe: Satan that grand accuser of the brethren, spares not to accuse vs before the Kings bench, and there arrests Iob of hypocrisie, and Mercenary ser­uice of God, whereupon Man sends his Atturney Conscience to plead for him, which if it sees its owne witnesse doe not suffici­ently satisfie, it both dare and will appeale to the King himselfe; I and procure his approbation too, who hath all things whe­ther past or to come, as present before him, Psal. 7.3.4.5. Da­uid being accused by Chush of cruelty to the house of Saul, ap­peales to heauens witnesse, whe­ther he had not shewed extraor­dinary kindnes to them, who causelesly sought his ouerthrow, nay, such is the boldnes of a good conscience herein, that though God himselfe should make in­quiry after any disorder in man, Conscience being on sure ground will not yeelde to its owne dis­parage, [Page 124]as we see in Abimelech, whose conscience though none of the best, yet witnesses his In­nocency to God: Gen. 20.5.

4 Its mans Treasurer, preser­uing the principles of Reason and Religion in it, here is the storehouse of knowledge, here the statutes of the great King, Romes twelue Tables, nor the Persian immutable Decrees, are not halfe so permanent, or plaine written in capitall letters on the fleshly tables of the heart, so that the seared conscience hath them; they like colours layd in oyle, remaine entire still, though whited ouer with other tables of deadnes & fleshly liberty, which tables, being washed off by the Fullers soape of afflictions, the ancient oyled couloures are yet perspicuous, when any thing worth obseruance is learned, ei­ther out of the large volume of the creatures, or the written will of the Lord, conscience layes hold [Page 125]of it, and hides it in the midst of the heart, for necessary vses; whereupon though the memorie haue ouerslipped many an ex­cellent Doctrine, or Sermon, which yet did wonderfully af­fect vs in the hearing, yet when we come to haue vse of them in outwarde practise, Conscience brings them foorth out of her Treasury, though happily wee neuer thought of them twice in seauen yeares before, which oc­casions the Apostle to require Decons to be thus quallified, that they may hold the mystery of faith in a pure conscience 1 Tim. 3.9.

5. Conscience is a mans sure­tie, vndertaking for the perfor­mance of Religion to God, and Iustice to men. Hence it is that such as haue no conscience, haue lesse credite; in all the couenants we make, our affections after pleasure or profit, would play the slipstring in the Articles to be ob­serued, [Page 126]but that conscience steps in, and pleades for equall dea­ling; Haue not I engaged my word for your honesty, and will you now leaue me in the lurch so shamefully? True it is, Con­science hath different motiues in seuerall men, in some feare of God, in some shame of the world binds to vprightnesse amongst men, yet in all tis Conscience that preserues our credite. We see it safer, to trust many times a plaine Country-man in his freise coat, then others, ruffling in their silkes, and veluets, which were strange, but that Conscience vn­dertakes for the one, and not for the other. Rom. 13.5. Magistrates would finde little reuerence, or fealtie, but that Conscience giues bond with vs for our righteous dealing.

6. It is our guide, as a sweete friend to direct vs in this earthly pilgrimage. Many intricate ca­ses there are, about which man [Page 127]would be dangerously plunged, but that Conscience brings them to some Law-cases, formerly or­dered in its Court, & so resolues them as an Oracle from heauen: so that a Christian cannot foully & finally erre, that hath so sweet a Monitor, to pull him by the sleeue, when he turnes either to the right hand or left, as Iron sharpens Iron, so a mans face his friend. Are passions violent and outragious? It takes them in fin­gering. Is will rebellious to rea­son? It soone calmes the heate of contention. Are the senses wan­dring and vaine? It sets a watch ouer the eyes, hands, and feete, putting them in minde of their Couenant, so oft renued. Isa. 30.21.

3. To God and man. Ioyntly both to God and man, conscience hath these offices.

1. To make vp the Couenant twixt God and man, though we make most large promises to God of our obedience, the Lord [Page 128]wishes there were in vs such an heart, as we professe; but restes not satisfied with this Court-holy water of fayre Language, vntill he heare the secret voyce of Consci­ence, assenting to the Couenant drawne, 1 Pet. 3.21. The Cate­chized comming to the Sacra­ment of Initiation, into the Coue­nant, hath these two questions proposed; Doest thou renounce? Doest thou beleeue? Whereto he answering Affirmatiuely, I be­leeue, I renounce, is by the church receiued & admitted to the seale of the Couenant, Baptisme, but the question still whether he haue receiued the grace of the Sacrament, forgiuenesse of sinne and sanctification, whereof he can neuer participate, vntill con­science come in, and by a restipu­lation, suggest into the eares of the Lord, that the answere of the tongue, is the truth, which when it doth, forthwith the bargaine is consummate, and the hum­bled [Page 129]soule receiued to grace.

2. Its a dayes man twixt God and man, when man hath tres­passed on the Lords seuerals, and is therefore serued with the sub­poena of some affliction, Consci­ence vndertakes the arbitrement, beseeching the Lord to yeeld something in respect of his cle­mency, and humane frayltie; treating with the sinner also to humble himselfe before his Iudge, who hath power ouer life and death. Had wee not a conscience of Gods lenitie, we durst not dreame of pardon? Had we not a conscience of Gods terror, and our owne guiltinesse, mans stout heart would neuer be drawne to abase himselfe? Sinne we may, and doe without conscience aduice; returne to, or get acceptance with the Lord, without the mediation of renued conscience we neuer can.

1. Vse. This shames many Chri­stians, Rep. for the ignorance of their [Page 130]hearts; many secret disorders lurke in our bosomes, whereof we are wholly vnwitting, when yet our Centinell is euer waking, euer espying what is amisse, yet all in vaine, our dissolute hearts being Iulled asleepe by the spirit of slumber, cannot be awaked by all its loud Alarums. Know­ledge is called a light in vs, our spirits the Lords Candle, and yet men know least of themselues: whereas had we care to summe vp conscience accounts, we might well conceiue, how we haue im­prooued our stocke of spirituall graces; what we haue gained by the Trafique of Religion. Well vnworthy they are of such a bles­sing, whose foolish heart is dark­ned in the midst of knowledge; who daily beholding their faces in a glasse, are yet ignorant of the deformities thereof.

2. Encour. This also imboldens vs to proceede with courage in the race of Religion, notwithstan­ding [Page 131]the calumnies of men, see­ing wee may haue redresse of those iniuries by appealing to Conscience witnesse, who will not be out-faced with great words, but stands to the defence of our cause, if iust, and honest. And what though they be so deuoyd of reason, that they esteeme not its witnesse, there will come a day when their false aspersions will be cancelled; but the euidence of a good Conscience will finde ac­ceptance with the Iudge of hearts, when the righteous shall be bold as a Lyon; their enemies shall creepe into the holes of the Rockes, pursued by the terrors of an accusing conscience.

3. Let it aduertise all those, Aduer. that desire to heare for after­wards, to hide the Commande­ment in their hearts, get consci­ence wrought vpon by the word of truth, and then thy profiting is most certaine: if we trust our memories, they are so fickle, they [Page 132]will leake, and so the precious liquor of the word will be spilt. The cleane beast after it hath gor­ged it selfe, sits downe, and by chewing the cud, makes the nourishment wholesome, and full of life; so must we by medi­tation, treasure the word in our Consciences, some for the hamme­ring of some master-corruption in vs, some for the setling of our judgements against seducement either of Atheists or Heretickes, some for the enliuing of our hearts, and direction of our liues in matters of godlinesse. Heb. 2.1. We must attend to the things we heare, least we runne out; a borrowed phrase from leaking vessels.

4. Instr. We may here learne; 1. how much it concernes vs to looke to the spirituall performance of Worship, otherwise, all other en­deuours are bootelesse, vnlesse the Conscience, vndertake that the Inner man concurre with the [Page 133]outward in the duties we are a­bout, we doe but double and dally with the Lord; the worke done is no better then sounding Brasse, or a tinckling Cymball. Its the answere of a good Consci­ence to God, that entitles vs to true blessednesse; see we then that we prepare our hearts, re­mooue iniquitie out of our Ta­bernacles, and in selfe deniall, apply our selues to the Coue­nant, or all our endeuours are no better then Nullities, as good neuer a whit as neuer the better. Isa. 1.16.

2. Lastly, this instructs how wary all men should be of cor­rupting Conscience, it being their both guide, and suretie, if the light that is in vs be darkenesse, how shall we euer escape the pit, blind judgement leading blind affections. See wee not many out of a zeale of God, rush on in Will-worship, and dash themselues against the rockes of superstition; [Page 134]others liue & die in some grosse cuils, for want of sound infor­mation: a better blessing man neuer inioyed, then an inlight­ned and tender Conscience, which serues vs in stead of Ministers and Sermons, and other Christi­an conuersation. Tit. 1.15.

Thus farre we haue handled the seuerall offices of Conscience; it remaines, that we consider the manner, how it performes them, viz. by a conclusion drawne from a Logicall Discourse, or Syllogisme; Conscience it selfe affording both the premisses, wherein the Conclusion is ver­tually comprised. There is in Conscience a speculatiue part, called [...], comprising the principles of right reason, the lawes of good and euill; which in this Discourse affords the first proposition, being indeed one of its principles. There is also a practicall part, called [...] [Page 135](which by some is strictly taken for Conscience it selfe,) the which supplies the Assumption, partly from its own acquaintance with our hearts, and liues, and partly from the euidence of Gods spi­rit in vs; from both which issues the Conclusion, composing a compleate Syllogisme.

Now this Discourse is exerci­sed either about our selues or o­thers. First, for our selues, It de­termines, 1. the state of the per­son, or 2. the facts of the person: of the state, whether of 1. grace, 2. corruption. First, of the state of grace, it discouers thus, Rom. 8.1. There is no condemnation to them that are in Christ, sayth the speculatiue part, but I am in Christ, faith the practicall, ergo, there is no condemnation to me. Now if the spirit of bondage should lust to cauill at the As­sumption, Conscience is readie to proue it thus: Such are in Christ as walke not after the flesh, but [Page 136]after the spirit, but so doe I, therefore I am in Christ.

In like manner, Conscience de­termines the state of the wicked, thus, Rom. 2.8. Such as obey not the truth, are heires of wrath, but I obey not the truth, ergo: or thus, Rom. 1.18. Such as withhold the truth in vnrighte­ousnesse, are in the way of con­demnation; but such an one am I, ergo.

If any deeme I wrong Consci­ence, Ob. in affirming it to be thus ac­quainted with Logicke, seing ma­ny a simple and vnlettered man, hath a good Conscience.

Let such obserue, Ans. that Consci­ence doth thus conclude, though many know not its working in themselues, nor yet vnderstand these tearmes of discourse, and practicall. Besides, why should it seeme strange, that our Consci­ences should be such exquisite Logicians, seing this Art had its first Originall from these offices [Page 137]of mans heart in him: euery man is a Logician by nature, though he neuer heard the tearmes of Arts, and Sciences.

Others, I heare to Obiect, Ob. I wrong Conscience, in making it a determiner of mans state; it is good to hope well, but this de­finitiue sentence will not downe with vs.

And why so, Answ. may not as true certainety be grounded vpon a demonstration, as on sense; may we not be assured that fire is hot, vnlesse we put our finger into it? Doth not the Psalmist conclude, there is no feare of God in the wicked; partly, from the eui­dence of their owne hearts. Psal. 36.1. and partly from a demon­stration, drawne from their wic­ked liues, in the 2. and 3. verses. The like may be obserued in Paul, concerning his own cause, 2 Cor. 13.7.8. His aduersaries had intimate his reprobate con­dition, which he to refute chuses [Page 138]an Argument drawne from the innocency of his life, thus: Such as doe nothing against the truth, but all things for the truth, are not reprobates, but I doe no­thing against the truth, but all things for the truth: therefore.

Euen so also as Conscience jud­ges of the person, 2 so of the factes and workes, whether good or e­uill.

1. Concerning factes to be done; when a motion is brought into the phantasie, either by the senses, or inward suggestion, Conscience cals it to the censure, & by the principles it hath lear­ned from the Word, determines of it; if euill, to the word of pro­hibition. Youthfull lusts are to be auoided by the vessels of mer­cy; but such is this, 2 Tim. 2.22. But if the motion be of a com­mendable nature, it brings it to the word of dispensatiō, in Phil. 4.8. this is of good report, ho­nest, and vertuous, therefore to be embraced.

2. Of things alreadie done, Conscience determines whether well or ill done. It lookes into the Court-Roles, and finding vpon Record, some former dis­order, though long since com­mitted, it cals it to the barre, as we see in Iosephs brethren, Gen. 42.21. After twentie yeares si­lence, thus: Such as are merciles, shall haue judgement without mercy; but such were we to­wards our brother. And this it doth not only in capitall crimes, but in the least offence, if it be liuely, as in Dauid, no violence is to be done to Kings, touch not mine annoynted, but the cutting off of his lap, is a violence. 1 Sam. 24.5.

But in case vpon inquisition made, it finde a good worke, a zealous endeuour, it treasures it vp for necessary vses, and from its approbation, emboldens vs both to expect and pray for a comfortable reward. Neh. 13.14. [Page 140]The good endeuours of any for the promotion of the Lords cause, shall neuer be forgotten, but such, and such haue beene my endeuours herein.

Thus farre of Conscience dis­course about our selues. It hath to doe also about others, though differently; Dauids heart told him, what was the voyce of a wicked mans Conscience within him, Psal. 36.1. And our Apo­stle speaking of the good workes of the Thessalonians, concludes thence their Election of God, 1 Thes. 1.4. Concerning which censure, for that to some it may seeme a tickle nicitie, obserue 1. the grounds it hath: 2. the cases wherein it deales: 3. the limits it exceeds not.

It is well assured, Grounds. that nature hath framed all men of the like mould, all of the like temper, the like cogitations, appetites, and passions, that are in some, it sees in others also: so that finding its [Page 141]owne heart envious, ambitious, worldly, lustfull, it concludes from this principle, the heart of euery man meerely naturall, to be of the same qualitie.

2. Its one of Conscience Noti­ons, that Originall sinne admits not more or lesse, equally defi­ling all flesh: there is no degrees of death in death, he that was flaine by one, is as truely dead, as he that was mangled with twen­tie wounds: so that what stirrings of corruption it finds in its own, it is well assured might be found in others.

3. Gods Image is the same in all; I see, sayth Conscience a thri­uing in grace, and vtter detesta­tion of all sinne, a daily decay of the life, and dominion of sinne in my heart; & so I am sure, it is more or lesse, in all the Lords plants. From these groundes is Conscience emboldened to inter­medle for the Cases.

1. Cases. In case of publicke Mini­stration, [Page 142]wherein conscience must determine from the Word, whe­ther such practises as the Audi­tors are conuersant in, be good or euill, or else as Masters of the Assembly should, the nayles of reproofe, or encouragement, can neuer be driuen to the head, nor the precious separate from the vile; wherein the life of all Preaching consists.

2. In case of Christian admo­nition, where fit disswasiues can neuer be vsed, vntill we haue in our hearts censured the cause to be euill.

3. In case of imitation, or eui­tation of such examples as are proposed to our senses; who can resolue of Dauids patience for i­mitation, or Shimeies railing for detestation, vnlesse before he haue in his owne soule determi­ned the equitie of the one, and iniquitie of the other cause.

For the limits, 3 it obserueth,

1. Limit. this judgement is onely of [Page 143]probabilitie, not of infallibility, seing Gods spirit witnesses to vs onely our owne Adoption.

2. This censure presumes euer some supposition: Almesdeedes euidence truth of grace, if issu­ing from an honest heart; if done for Christ: and so of vice; scorne of Religion, euidences the state of Reprobation, if done after conuiction, and if direct against the cause, and not done out of some personal splene to the pro­fessors of it; as in Alexander, and all other Apostates, it falls out.

3. The carriage of it must be priuate, if it should proceede to any publicke desamation of any person, it would transgresse those Rules of sobrietie, prescribed for the maintenance of our brothers credit: personall, and nominall application is therefore vnfit, for that euery man hath a discursiue faculty within him, applying ge­nerall truthes to euery ones par­ticular vses.

What shall wee say then to those places, Ob. brought to con­demne our censures one of ano­ther. Math. 7.1. And judge no man before the time? 1 Cor. 4.5.

These Scriptures doe forbid vs to judge rashly, An. definitiuely, scandalously, and vncalled, and not simply our judgement of another; seeing other Scriptures doe watrantize the same. 1 Cor. 2.15. and 1 Cor. 10.29.

This Discourse of Conscience in vs, Ʋses. is of vse, both to informe the minde, and stirre vp the af­fections.

1. Infor. It informes vs how to try the spirits; how to judge of an holy and conscionable Ministe­ry. Those Sermons are most warrantable, and most like Con­science voyce, which impartially determine mans condition, by such Rules and markes, as the se­cure Conscience cannot shake off. Suppose we should daube your breaches with vntempered mor­ter, [Page 145]and promise peace promis­cuously to all that heare vs, we might damne our owne, and nought auaile the saluation of your soules; for your owne Con­sciences would giue vs the lye, and in stead of peace, grow more outragious, the more opposed; as the causlesse curse, so the groundlesse blessing, shall neuer light. O then be yee not so sicke of our sincere and plaine dea­ling with you. We say nothing when we mention the terrors of the Lord, but what your owne hearts doe, or might witnesse with vs: we say nothing, but what your own Consciences now subscribe vnto, or will with loud Alarums ring in your eares, if euer they be awakened, Ier. 19.15.

2. Also it informes vs, Infor. how vaine all the pleas of ignorance are, in a Church professing the Gospell with libertie, and power, O (say they, but they are but [Page 146]vaine words) we are of priuate life, and meaner education, vn­taught, and vnlettered, would you haue vs seene in the Scrip­tures, or breake our braines with the studie of Diuinitie? we hope God is more mercifull then so; well, hast thou not a Conscience as actiue, if not abused as any, iudging & determining of cau­ses good or euill? Is there not in thee a concluding science, Wherein are the principles of right and wrong, sufficient to leaue thee excuselesse? Besides, there is none, but hath acquired knowledge more or lesse; the very ayre of so flourishing a Church, cannot but breath something into the meanest ca­pacitie. What ignorance is that to which mercy is denied, Isa. 27.11. If not this, where the Sunne of Righteousnesse shines so clearely? No, no, this is not the ignorance of a meere priuation, but of a naughtie and wicked [Page 147]disposition; seing thou shuttest thy eyes against the light of the truth, 2 Cor. 4.3.

Here is also matter of Exhor­tation afforded to vs; 2 Exhort.

1. To giue credit to our owne hearts, determining in such pe­remptory manner, our state in grace, it witnesses to the sonnes of men, they are in the gaule of bitternesse, in the state of perdi­tion; it plainely concludes, that such a dissolute life, issuing from so profane a heart, cannot stand with Religion, and the truth of grace, but is bred and nourished by the hellish flames of naturall concupiscence in vs; yet no man will beleeue this euidence it hath: wherein it befals Consci­ence, as we reade it did Cassandra, that Troiane Prophetesse, who though she spake neuer so true, yet had this gift, neuer to be be­leeued; euen so, though the voyce of our owne hearts for truth, be equall to an Oracle; yet [Page 148]it beares no sway in mans lust­full affections: and this is the reason, why many (like Hoseaes vnwise sonne,) stay in the place of the breaking forth of chil­dren; proceed no farther then conuiction, debarring them­selues of the benefit of a thorow conuersion. Hos. 13.13.

2. Exhort. We are here exhorted to suppresse the first motions of sinne in vs, since our Consciences doe censure not onely facts, but the first inclinations thereto, whose checks could we obserue and second with an endeuour of reformation, our soules might be preserued from splitting on the rockes of temptation: few there are that vnderstand the benefit of a Christian watch, but such as through experience haue tasted the sweetnesse of this du­tie, will witnesse with me what a cooler it is to inordinate lusts. Dauid found the fruites of it. Psal. 116.11. All are lyars, who [Page 149]euer haue told me, that I shall be King, sayd discontent, but his liuely Conscience being aware of it, immediately warnes, it was spoken indiscreetly in a passion, and so proclaimes this disorder of his heart, to the view of all the world, that others may see as the euill, so the good of a godly heart.

3. This lastly, Exhort. exhorts vs to a Christian care in the following, or shunning of others examples, wherein sheepish imitation of ei­ther is a blemish; we haue the Law cases of heauen in our breastes, to rule our owne, and censure others liues. In vaine is the Net layd in the sight of any bird; being forewarned it con­cernes vs to be fore-armed, least our ouer-credulitie cause vs a knocke. Iezabel vses this Argu­ment to Iehu, Had Zimri peace that slew his Maister. 2 King. 9.31. Let the ill successe of his tre­chery disswade thee, from the [Page 150]like attempts. Barnabas fayled herein, it concerned him to haue examined Peters fact, which might easily haue beene discer­ned to be a foule dissimulation, or euer he had followed his prac­tice. Gal. 2.13. Try all things, and hold fast nothing but that which is good.

The fift and last thing propo­sed to be handled, is the bond of Conscience, which sets it aworke, and tyes it, so that it cannot doe otherwise then it doth. Now this bond is two-fold, 1. Absolute, which directly, and for it selfe bindes to obseruance. 2. Rela­tiue, which of it selfe hath not this binding power, but is such a thing to the obseruance, wher­of God hath tyed our Conscience. Also I call it Relatine, for that it bindes not alwayes, but when the respects, to which it hath Relation, are of force.

1. Absolute bond is twofold, 1. God, who is the onely Lord [Page 151]in the hearts of men: Caesar may exact tribute of men; and Kings rule their subiects after their owne pleasure, yet in all their commandes, they are to meddle with the outward man, wherein if a man be conformable, the law inquires not with what willing­nesse, or subiection it be perfor­med; but the Lord principally sits ouer the Conscience, whose conformitie if wanting, he cares not how great our outward sub­iection be. If Nebuchadnezzar know no God but his belly, his beastly manners shall teach what Gods Prophet cannot, that the heauens raigne, euen in the Con­sciences of men. Dan. 4 35.

2. Gods Word, which being nothing, but the diuine will ma­nifested in writing, doth directly binde the hearts of men to obe­dience, and therefore vses no e­loquence to perswade obedi­ence, but comes in the authori­tie of the Lord; Thus sayth the [Page 152]Lord: nor yet giues the sinner any time of demurre, but forth­with denounce the curse with all seueritie; the authoritie of the word is greater then an An­gels voyce, of equall command to Gods audible, and immediate voyce; and of greater perspicui­tie, and certaintie to vs. 2 Pet. 2.19. Besides, inspiration its both written and sealed.

Let not any wonder, why I make God and his Word two distinct binders; sometimes the Lord commandes things not onely diuerse, but contrary to his word; it being our Rule, not his.

Relatiue bond, 2 is threefold. 1. The iudiciall Law once directly bin­ding the Conscience of the Iewish, and yet is of force to the Christi­an Church, but not simply for it selfe, but in some respects.

1. So farre as it consents with the Law of nature and Nations, which being of perpetuall equi­tie, [Page 153]did bind them before Moses was borne, and yet stands good to vs for the direction of our liues, as that in Leu. 19.32. olde age must be reuerenced, Thou shalt rise vp before the hoary head; which we know to be a mutuall debt to olde age: which the La­cedemonians obserued with great Religion; their Senate arising at the entrance of an aged man, though their petitioner: accor­ding to which practise, its vsuall with vs to call the aged men, Fathers, and the elder Matrons, Mothers: besides,

2. It bindes where the reason enforcing it, is of perpetuall e­quity, for while the reason stands good, the dutie enforced must needes binde. Deut. 22.21. Strangers must not be vexed, and the reason is, your selues were strangers; and the Law of Retalion, requires vs to returne loue for loue; yet this rule holds onely in reasons of this nature, [Page 154]to wit, peculiar to the Law they confirme; for we finde that rea­son, Be ye holy as I am holy, is brought to ratifie both Morall and Ceremoniall obedience.

3. Its also of force, where it serues mainely and solely the maintenance of some of the mo­rall precepts, which being writ­ten with the finger of God, are of perpetuall obedince. Deut. 22.22. Adultery was to be pu­nished with death, otherwise the seauenth Cōmandement would be of small credite, being so strongly confronted. Lust of all other vices raigning principally in the hearts of men: Besides, so­cietie, and the puritie of posteri­tie, could not otherwise conti­nue amongst men, which is well obserued by Diuines, to be the reason why Adultery is named, vnder it all vncleanenesse being forbidden, when yet other vio­lations are more hainous, as So­domy, and beastialitie; neuer the­lesse, [Page 155]these sinnes doe not so directly fight against societie, which the Law mainely re­spects.

2. Humane lawes also are ano­ther Relatiue bond, yet onely by vertue of the Lords tye, who hath inioyned vs obedience to euery ordinance of man. 1 Pet. 2.13. Let euery soule be subiect to the higher powers. Rom. 13.1. And that for Conscience sake. Subordi­nation of persons, and offices, being meerely necessary, both in Church and Common-wealth. Now obedience is two-fold, 1. Actiue, when we doe the thing commanded; or 2. Passiue, when we submit to the penaltie inflic­ted; the one of these is euer ne­cessary, or else the authoritie, which is Gods ordinance, is con­temned; the former vndue: when

1. It commands things Impossi­ble; as the Popish Continency: our good God doth so farre compas­sionate humane frailtie, as that [Page 156]he neuer commands Impossibili­ties: and if mens Lawes doe, Conscience will not stoope, but frustrates them as nullities. Mat. 19.11.12. Some are vnable to receiue the Rules of continency, are so strongly disposed to ma­trimoniall offices, that no indu­stry, or Christian endeuour, can coole their naturall heate.

2. When mans Law crosses the direct command of the Lord, wherein the Conscience, is free, seing the Lord neuer commands two contraries at the same time, & occasion: the Pharisies taught, that by offering a gift to their treasury Corbans, men were freed from morall obedience to, and su­stenance of their parents, Mar. 7.11. Noble therefore was the Re­solution of the Apostles, Act. 5.29 Whether it be right to obey God rather then you, iudge ye.

3. When it infringes Christi­an libertie, which the Lord hath purchased by his owne bloud, [Page 157]and as a speciall Royaltie com­mitted to the Church. 1 Cor. 7.24. Now here a pertinent di­stinction is to be obserued, there is a libertie to vse, and the vse of that libertie, which differ as much as meat dressed, and the eating of it: the former is a liber­tie bequeathed of Christ, and is therefore inuiolable by mans law; but the second being the improouement of that grant, may be restrained without im­peachment of the former: where 1. the reason of the Restraint is ciuill, respecting profit, and or­der: 2. Where the doctrine con­cerning Adiaphorals is pure, and incorrupt, according to which the Legall restraint is to be inter­preted; as in our Lenton fast, the respect is Ciuill, the breed of cat­tell, and maintenance of Trades, and our doctrine teaching no holinesse of times, no impuritie of meates; both which being wanting in the Popish obseruati­on, [Page 158]it becomes an offence to the Conscience.

4. When humane lawes com­mand things, though indifferent in nature, yet superstitious in vse, as hauing in them an Opinion;

1. Of Necessitie, as if neither Re­ligion, nor the being of a church could consist without such ob­seruances, as are left arbitrary by Christ, the great Doctor in his Church, who hath made suffici­ent prouision for the ordering thereof.

2. Of Merit, as if hereby wee should deserue ought at the hand of God, which yet is denied our morall obedience, in that the ho­liest of vs can giue nothing to God, of adequate nature to his grace and crowne; such are the Romish crossings, with the retinue of other their superstitions.

3. Of holinesse, as if meates did commend vs to God, or the obseruers of such Rites, the one­ly holy men, and acceptable to [Page 159]God. Thus the Pharisies placed Religion in washings, and iud­ged themselues otherwise vn­cleane; and the Councell of Trent curses al such as omit their trash, as seuerely as any other crimes.

4. Of perfection, as if Gods worship were bettered by mans deuices, or no Church compleat without such forms, as please the palates of some superstitious persons. The Apostle shews, that he which obserues a day to the Lord, or he that obserues it not at all, may both haue equall ac­ceptance with God. Many con­tentions haue beene twixt the Greeke and Latine Churches, a­bout the obseruation of Easter, and such like things, with such heate, as if no other Church could be Christs spouse, with­out their obseruations.

3 The third Relatiue bond is our voluntary oathes, vowes, and promises, which build not for themselues directly, but part­ly [Page 160]for that the Lord hath bound the heart to truth and Iustice, and partly in that man vpon good consideration hath assu­med a taske to himselfe, whose will was formerly free herein, Pro. 20.25.

It is a share for a man after a vow to make inquiry, if we haue vowed it is to late to say, did I well? or should I doe it? Seeing Conscience bindes vs euen where we dealt vnaduisedly in our couenant making, yet this binder admits of some limitati­on, as

First, where the person vow­ing or promising, hath not pow­er ouer his owne head, nor yet commission from such as haue, no man can giue that hee hath not: a Wife, Child, or Seruant may not vow vnlesse they haue first, an expresse or implicit consent from their head, in whose power it is to disanull the vowes they make, Num. 30.5.12. [Page 161]secondly, except their vowes be of that nature, that they no­thing concerne humane Rela­tion: I haue sworne to keepe thy righteous Iudgements; so they that vow more Christian care in such omissions wherein they haue beene formerly faulty, or to watch their heart more nar­rowly then formerly, therein fixing a double pale to their in­ordinate affections, doe well: and no Parent can dispence with this vow, since none but Christ is our head in matter of Religi­on.

2 Except the promise be of impossibles, which diuine au­thoritie confirmes not, which bindes not to accomplishment, but contrition for our rashnesse, in ensnaring our owne soules; thus the vow of single life, is im­possible without impuritie of heart, and life, to them whom God hath fitted to marriage du­ties: This was Lathers case so [Page 162]much obiected to the disgrace of our faith, Vowes are Relatiue bonds, and bind not besides Gods equitie, so that after informati­on of his Conscience (so that he did it not grudgingly) and his peace made with God for his former folly in vowing, hee might lawfully violate that vow, which was bred of the excrements of Superstition, and an erroneous conscience.

3 Vnlesse the thing vowed be morally euill, repentance not performance is due to such rash­nes: thus sinned Iesabell in vow­ing Elijahs death: thus also those fortie, who bound themselues vnder a great curse to kill Paul, both which were disappointed of their deuillish intendements: Herein Herod might haue done better to haue broken his rash oath, as Dauid did concerning the slaughter of Nabals house­hold, 1 Sam. 25.22.

To this two places of Scrip­ture, Ob. [Page 163]are obiected 1 Sam. 14.24. and Iosu. 9.15. Saul made an vnlawfull vow and yet must keep it; and Iosuah & the Elders of the people swearing to the Gibeouites vnlawfully, must not breake their league, but for an­swere.

First, Ans. these vowes were to bee kept, not for the binding nature thereof, but in iudgement to the votaries: Saul shall be driuen by the guilt of his owne sonne, to see his rashnes in vowing, and the Elders shall smart for their preposterous dealing, and learn hereafter in doubtfull case to inquire of the Lord.

2 Besides these things were euill, yet not simply, but as be­ing afflictions, and inconueni­ences to the state, which wise Gouernours ought to preuent, how euer that permission of the Gibeonites was by a speciall pro­uidence of the Lord, that none of his people might be put to [Page 164]such base offices, as drawers of water, and bearers of wood were, Iosu. 9.21.

4 Vnlesse the Lord by a spe­ciall prouidence disanull our vowes, by the interposition of some weightier consideration then the vow it selfe is, before the time of accomplishment be expired: Eleazar Aarons sonne, promises marriage to a diuorced woman, and in the interim of the nuptials, his two brethren are slaine by Gods Immediate hand, and he by a diuine neces­sity called to the office of the High Priest, who by a speciall law was forbidden marriage in this nature, so that now his for­mer yow was out of date, 2 Sam. 29.1. Dauid sweares to keepe the head of the King his master, to whom now he was fled, and might doe it to him as a King, though not as an enemy to Gods Church, and therefore might not haue borne armes against [Page 165]Gods people, which the Nobles fearing caused his dismission; but before, Ziglag shall smart for his attempt against Gods peo­ple.

The consideration of this bond both absolute and relatine, Vse. Infor. 1 may informe vs how to vnderstand the Couenant of God, that it is but one and that of grace, the Conscience of man fallne, being freed from the purchase of his owne saluation, by any act of o­bedience by him to be perfor­med: so that a Couenant of works, as a Rule of blessednesse to man fallne, is denied of the Consci­ence rightly informed: but in that this truth hath beene subiect to mistake through misconstruc­tion of the word, let vs a little cleare it by reason:

To what couenant the Ceremo­nies appertaine, 1 to that doth the Morall Law, or X Commande­ments pertaine: but to the coue­nant of Grace, the Ceremonies ap­pertaine, [Page 166]Ergo: For the first, the Law in Synai was but one, the Arke is called the Arke of the Couenant of the Lord: and the Tables, called the Tables of the Couenant of the Lord: For the second, the Ceremonies they tipifie and point to (as with the finger) the Messiah the substance of them.

Where there is a confusion of duties, 2 there is no distinction of Couenants, but twixt the Law and the Gospell, there is a con­fusion of duties, ergo: for the first, Duties being mans restipu­lation, doe mainely tend to the effence of the Couenant inden­ted: For the second, the Gospell requires perfectiō of obedience as well as the Law: Be ye perfect as my heauenly Father is perfect: Finally Brethren be perfect, and perfecting holinesse. 2 Cor. 7.1. So also the Law requires faith in all reuealed truthes, and so in the promise of the Messiah: also [Page 167]repentance from dead workes, neither of which can stand with the Couenant of workes.

That which was to continue in and after the Messiah, 3 euen during the Couenant of grace, was no Couenant of works, but the Morall Law was to continue with the Meissah, and during the Couenant of grace, ergo: for the first, had there beene a distinction of Couenants, there must must needes be a yeeldance by the one, and a succession of the other, as we see in the Cere­monies Sacraments, and Priest­hood of Moses: for the second, It is called the Morall Law, a Morando, being of perpetuall vse to the Church in all ages.

Where the old Couenant is faultlesse, there is no Antiqua­tion of it, nor Surrogation of ano­ther: but the Couenant of grace was faultlesse in the dayes of Mo­ses, Ergo: for the first, it is the Apostles argument against the [Page 168]Ceremonies, Heb. 8. vlt. For the second, the duties of the Co­uenant of grace, were possible to man fulne, and the price of Redemption, of sufficient effica­cy and merit.

Where there hath beene one substance of Religion vnder di­uerse Administrations, 5 there hath not beene two distinct Couenants: But to man fallen, there hath beene one substance of Religion vnder diuerse admi­nistration, Ergo: the first is plain, sith circumstances, doe not make a reall difference, as honors, ri­ches, or apparell to a man: for the second, the same was the way of saluation to Abell, Abra­ham, Paul, &c. Heb. 9.15. and 13.8.

Diuerse foule and insuffera­ble consequences follow vpon the teaching a Couenant of workes. 6

1 That the rule of iustifica­tion is not one.

2. That the Lord deliuered a Rule of justification, by which no man euer was justified.

3. That the Lord deliuered a Rule of blessednesse, impossible to the obseruers, euen through grace; sanctification not perfect at once, nor here below.

4. That we may pray for abi­litie of grace, to justifie our selues, which is contrary both to the second and fifth Petition in our Lords prayer.

Vnto these Reasons, adde

1. The Law promises mercy in Christ. Deut. 7.12.

2. The Law in mount Sinai was neuer a foote till Moses, Deut 5.3. Ergo, cannot be a Co­uenant of workes, but an adum­bration of the Couenant of grace.

3. The Law preaches faith in Christ, as well as the Gospell. Rom. 10.6.7.8.

4. The Law was giuen in the hands of a Mediator, which pro­perly, [Page 170]and without absurditie, agrees with Christ. Gal. 3.19. and improperly onely vnto Mo­ses.

5. The Law was giuen 430. yeares after the Couenant of faith in Christ to Abraham. Gal. 3.17.

6. The speciall vse of the Law is to reueale sinne, ergo, not to iustifie the sinner. Rom. 3.20. and 7.13.

7. Was not made for the righ­teous specially, ergo, not to iusti­fie them therein. 1 Tim. 1.9.

8. The righteousnesse of the Law, was a stumbling blocke to the Iewes, not onely for that they will not keepe it as, Rom. 8.3. but also for that it kept them from the righteousnesse of God. Rom. 9 30.31.32.

Yet here some may seeme to obiect;

1. The tenor of a Couenant of workes, Doe this and liue; to which also may be opposed the [Page 171]tenor of the Couenant of grace in the Law, I am the Lord thy God, thou my people. Againe, the meaning is, obserue this Coue­nant and liue; part whereof re­spectes Christ our Lord: any o­ther Interpretation makes as wel, for the sufficiency of the worke done after a Couenant of works. 2. But some may reply, the Apo­stle seemes to intimate an Auti­thesis, or at least, distinction of Couenants. Rom. 10.5.6. True he seemes, but doth not, for ha­uing laid downe his principall Conclusion in the fourth verse, that Christ is the end (scope, not Complement) of the Law to the beleeuer, he Proleptically pre­uents their Obiection, bringing Moses to Crosse-whet their sini­ster Interpretation, so that they must needes goe themselues on one of these absurdities; either that they mistooke these words, Doe this and liue, or else that Mo­ses was vnlike himselfe, pressing [Page 172]a Law of workes in one place, a Law of faith in another.

3. Some also seeme to obiect the Apostles mention of a first and second Couenant, out of the Prophets. Heb. 9.1. & 8.6. True, he doth, but in a diuerse sense, his first and olde Coue­nant was, the shadowes typify­ing Christ, his new and better, Christ in open vision manifested more clearely, and with a larger dispensation of grace, which is the Apostles scope Conclude we then that Conscience is bound to the obseruance of the Coue­nant of grace, or faith in Christ, and to respect the Law as a Rule of obedience, judge, and reuea­ler of sinne, and as a scourge of our owne righteousnesse, and in­strument of God to lead vs to Christ, not to justifie vs in it selfe. These things may not seeme strange, euery truth is an­cient, and publicke, neither haue I first broken the Ice herein, or [Page 173]done any thing without the ad­uice of better heads; I doubt not but others will take occasion to discusse this difference more accurately, more fully.

2. How requisite it is, that Christians should be acquainted with Case-diuinitie, seing Con­science is bound, whether wee know it or no. Were we sure­ties for a debt, wee would in­forme our selues of the summe, the time, and place of payment; and shall we be so ignorant of the debt of obedience we owe to God, especially, it concerning the crowne of glory, & the debt far lesse then might be exacted of vs? What Art is there so meane, but it hath a Mystery in it, which is learned onely by practice therein? And what worke is there worth a Christi­an endeuour, wherein there needes not great knowledge, for the right carriage thereof? How diligent then should we be, least [Page 174]our good workes be miscarried; some Rules are to be obserued concerning the obiect of our o­bedience, Gods commandement, seing it neuer bindes besides its owne equitie.

1. Euery particular Comman­dement binds besides or against the generall, it being indeede a secret Implication in the generall, vnlesse I command thee the con­trary. Thus the Israelites might purloyne, and cheate the Egyp­tians, contrary to the Law, Thou shalt not steale; and that man that refused to smite the Prophet, be­ing cald thereto by a particular iniunction against the generall, was therefore slaine of a Lyon, 1 King. 22.35.

2. Two duties neuer meete; duties they may be distinctly considered, but as they concur, both calling for obseruance at the same instant, they are not du­ties, the one of them yeelds; and the execution of the yeelding [Page 175]duties for the present, hath reason of an offence. The Leuite seing the wounded man, might haue beene at a greater stand, whether he was to abstaine a legall pollu­tion, or shew mercy to his bro­ther in misery; and indeed his legall strictnesse, otherwise a du­tie, here was a vice, so that, that Rule, which some Diuines haue, that Negatiues alwayes bind, in­tends not, that they are of an in­dispensable nature, but that euery particular instance of time, is to be obserued for their obedience, while and where they stand of force.

3. The more and the more weightie respects, sway our per­formance in a case of opposition: all the duties of the first Table take place of those in the second, prouided that there be an equall opposition; and so also each Com­mandement preuailes before any that follow after it, in the same respects compared. Thus, Atheis­me [Page 176]is the highest breach, and I­dolatry greater then Murther; and faith in the true God, to be performed before-obedience to our parents, or subiection to our Magistrates; yea, the duties of each Commandement are to be scanned by this Rule: obedience to Magistrates, takes place of o­bedience to parents; subiection to parents, swayes subiection to Maisters, all other things being equall.

4 Such Commandements as are of particular equitie, are dis­pensable by vs in a case of supe­riour equitie to that vpon which they were first grounded. The consecrate Bread must not be conuerted to any common vse, yet it selfe became in nature cō­mon bread for the sustenance of Dauids life. 1 Sam. 21.5. a farre superior cause to any ceremonial equitie. Againe, the Gentiles might not obserue any Iewish Ceremonies, least hereby they [Page 177]should harden the Iewes in their worships, now antiquated; yet if it may appeare that the Cir­cumcision of Timothy, may be an occasion of the bringing in of many weake Iewes, that former bond ceases, Act. 16.3. This he did as a Gentile, in that for a Iew to be Circumcised, was no yeel­dance; and those words, they all knew his father was a Greeke, demonstrate, he went in estima­tion of a Gentile, according to the Law of Nations, following his fathers right.

5. Whensoeuer the equitie of any Commandement ceases, the Law it selfe expires; as, the Coun­cell of Ierusalem forbid the Gen­tiles, the eating of blood, and things strangled, because of the cohabi­tation of the Iewes, who were to be forborne while the Temple stood, and vntill that generation were dead, which sometimes saw the Ceremonies of force; for these had some occasion of [Page 178]stumbling at the Law of their annihillation, and so did beare the repute of weake brethren; but when the perfect age was expired, and the equitie of that restraint ceasing, the Law it selfe perished with the vse, and there­fore doth not bind vs Gentiles to the like obseruation, Act. 15.20.21. And in this case there needs not, as in the former, any superi­or reason, the ground-worke and structure falling both toge­ther.

A third thing we are informed in from the bond of Conscience is, Infor. 3 what a Labyrinth sin brings wicked men into, they are bound to beleeue euery title, and iot of the Word, euen those curses and censures, as make directly for their own condemnation, which yet if they deny to doe, this their refusall to credit the Lord, is damnable, had they no other sinnes. 2 Thes. 2.12.

Likewise, in case of sinfull vowes, they incurre the high dis­pleasure of God, by obseruing of their promises, and by breach of them they gore themselues vpon the Pikes of an accusing Conscience. Let others deeme what they please, concerning the content they finde in sinne; we know it an euill and bitter thing, and will proue so to them, when the bottome of the bagge is shaken vp. But alas I charme a deafe Adder, they will not heare the newes of their owne misery. Ier. 4.19.

The vses further that arise from Conscience bond, Exhort. are of ex­hortation:

1. Whatsoeuer we doe, let vs doe it in reference to God, seing he is the onely commander of our Consciences; euen those Re­latiue bonds we haue heard of, haue their dependance of the Lord, from whom they receiue their binding nature; so then [Page 180]though we immediately obey man, and performe ciuill offices to them; yet by doing it for Con­science of God, thereby our ci­uill imployments become good workes, and we maintaine our walke with God, euen there, where he seemes farthest from his creature. What though our callings are diuerse from Religi­on, and we tyed to attendance on our callings? Yet may we by this heauenly mindednesse, as freely conuerse with God, as if we attended daily about his im­mediate worship, in that we be­hold him in his workes, and doe all things in reference to him that is inuisible. Col. 3.23.

2. It exhorts to encourage our hearts against the frownes of the world, that we incurre by the keeping of a good Conscience, se­ing we are not our owne ma­sters herein, but are bound to doe what we doe, which is a suf­ficient plea, A seruant after the [Page 181]arresting of his Maisters debtor, pleades, he is a seruant, and must obey, and would haue beene as ready to haue brought an ac­quittance as an arrest, had he beene at his owne choyce; who can be offended after such an Apologie? Thus it fares with Christians, we are indebted to the Lord, for much more zeale then euer we can performe, and may not omit our strictnesse herein, vnlesse we meane to goe to hell for company. Is there not a Iudge, a Reward, and a day of Reckoning, wherein e­quitie onely will take place? Why should we then giue way to such base feares, seeing we haue an euidence in the Consci­ence of our opposers themselues. Act. 4 16.

CHAPTER III.

THVS much con­cerning the facul­tie of Conscience; which was the first thing proposed, from Paules inoffensiue Consci­ence; the second point obserua­ble: is that,

Some haue attained quiet and inoffensiue Consciences. Doct. Which Paul not onely here, but else­where [Page 184]obserues, 1 Cor. 4.4. I know nothing by my selfe, yet am I not therby iustified; which defence the insolency of his aduersaries occasions him to make, and that he saith is from the witnesse of his Conscience, wherewith he had a sweet peace, though with these his accusers, nothing but broyls: 1 Ioh. 3.21. If our Consciences condemne vs not, then haue we con­fidence to God-ward. It seemes then that there are some, whose Consciences doe excuse them, mi­nistring boldnes in the presence of God.

Some haue applyed the blood of Christ, Reas. 1 which only can purge the Conscience from the im­purity of dead workes, this is in­deede that soueraigne bath, ef­ficacious to wash the filthines of sinne, be it in graine, and of a crimson dye, which though it be precious, yet not so fare that none can attaine it: It is a foun­taine not seared, but set open, [Page 185]not onely to the strong, but also weake Christian, euen to euery spirituall purchaser, Zach 13.1.

Secondly, some haue the righ­teousnes of Christ imputed to them, whereby they are dischar­ged of the debt of sinne: al hand­writings of accusations being cancelled, they are esteemed, ho­ly, and vnblameable in the sight of God, so that Conscience be­ing the Lords Deputy, must needes haue its mouth stopped, the Lord himselfe hauing sea­led vs an acquittance of the debt of sinne, and receiued vs into grace, Rom. 5.1. When wee are iustified by Christ, peace with God followes as a necessary effect, and by consequence a freedome from further annoyance by his Bay­leife errand Conscience.

3 Some by diligence in Chri­stian watchfulnes, haue main­tained their couenant with God, the staines of concupiscence are supprossed in them, that if Consci­ence [Page 186]were apt to picke quarrels, it should yet find no matter of iust exception, possible it is to walke blamelesly, and to be free from sinning in respect of desire, delight, & liking, whereto who euer can attaine, the Scripture is so plaine for comfort to such, that their Consciences can haue no face to intercept their peace. Thus Iob being conscious of his owne innocency, will not de­part from so good a cause, not­withstanding all the sophistry of his three friendes, Iob. 27.5.6.

4 Some are carefull to renue the tenure of their peace, and af­ter their slips to flie to the court of Requests, where hauing sued out their peace, they possesse a sweete quiet in their hearts, so that though Conscience may admonish, and more gently smite, yet its terrors, and censure of condemnation is preuented; meane while their soules feast in much inward assurance, and [Page 187]content, 1 Sam. 24.5.

For the illustration of this goodnes of Conscience, it is re­quisite we consider first, the cre­ated goodnes it possessed in the state of Integritie. Secondly, its acquired goodnes since the fall, wherein as in a glasse wee may see this goodnes in hand: Con­cerning the created goodnes, we haue the lesse to say, the state of our pure naturals, being sparing­ly handled in the Scripture, yet what wee may by good conse­quence deduct, is of speciall vse.

Conscience being the Lords Pilot, was the most eminent power in man, and therefore its priuiledges are most excellent of all the rest, as

1 Originall righteousnes, wher­by it was free from all error, & impuritie; now Conscience being depraued by sinne, cals euill good, and good euill, and is ea­sily mistaken as other earthly [Page 188]Iudges, but then it being a di­rect rule, did iudge it selfe, and that which was crooked: when the Tempter came to entice Eue; he first questions the equitie of Gods command, the very root of their obedience, whereto through the benefit of a good Conscience, shee makes a most ho­ly answere: True it is, God hath forbidden vs the eating of this tree, whom willing to obey, we haue made our senses, as well as reason obseruant of the very place of situation, Gen. 3.3. had her after carriage bene answera­ble, she had not so foulely fallne, nor we with her,

2 It discerned the nature of each created good, which being created out of the masse, or pre­existent matter, was made sub­iect to man, true it is that the na­ture of Angels, and the highest Heauens, being formed imme­diately of nothing, were not pro­posed to his disquisition, other [Page 189]things he knew distinctly, with their seuerall both natures, and causes: when the Lord brought the creatures before Adam to be named, he imposed names ac­cording to their natures, which God himselfe approutd, Gen. 2.19. and wee see Eue when shee inclined to the Tempters moti­on, could discerne that the tree was desireable, a rare fruit, and like to make one wise, Gen. 2.15.

3. It was the superiour fa­culty, to it, Will and Affections were voluntarily subiect, that order of working, which the most wise Potter had set in our fraile nature, was then preserued entire: Iudgement did first de­termine of the cause good, or e­uill, as it was presented to the mind of man by the outward senses, (the soules puruoyers) then Will and Affections chuse the obiect Good, determined so to be by the Iudgement, where­as [Page 190]now affections are vsually lea­ders, & conscience is borne down the streame of vnruly passions, but till man rebelled against his maker, there was no such vprore in his affections.

4 It, as a sweet Monitor, did freely excite vs vnto good du­ties, so that man needed not such spurres and motiues, as now proue all to little to enforce obe­dience, I read of one who set­ting himselfe to meditation, was some houres or euer hee could banish distractiue thoughts; but in Adams hart there was no such distemper, when the Lord brought Eue to Adam, he nee­ded not schoole with such like preface, I haue prepared an helpe fitt for thee, take her and vse her as thy selfe; for hee had a liuely conscience in his bosome, that had informed him of these things a­forehand, whereupon hee con­cludes who shee was, and why created, Gen. 2.23.

5 It was mans Iudge, readi­ly disposed to execute all the of­fices of a Iudge, when soeuer oc­casion was offered; the office of a Iudge, we see, is to approue for well doing, Rom. 13.3.4. as well as to terrifie for euill, and what though conscience did not accuse at all in the state of Innocency, was it for that it could not? nay rather for that there was no cause, man being innocent to God-ward: but what did it when man had strayed from the rule of obedience? what was it that told man that hee was naked? or what driue him to the thic­kets to hide himselfe, if not the terrors of an accusing Consci­ence?

6 It did familiarly conuerse with God, without feare or a­mazednes, as two friendes walke and talke together: strange it was that the splendor of Gods Maiestie, did not so dazell the eyes of Reason, that such hea­uenly [Page 192]extasies, should depriue him of all sense; seing we reade, that Manoah and his wife, be­holding but an Angel, Iudg. 13.13. forthwith concluded, they should die; such was the Maie­stie of his person. The like di­straction we reade of, at the Pro­mulgation of the Law, the people hearing the terrible thunder, were so confounded, that Mo­ses must be their Agent, and is therefore addressed by them to the Lord; yet here man conuer­sed with his God, without any such distempers: sinne was the cause to vs, both of feare and shame.

The vses arising from the created goodnesse of the Consci­ence, are onely for our Informa­tion:

1. Of the Excellent estate wherein we were first created, hauing not onely many preci­ous faculties, but also rectitude and order: Order, whereby each [Page 193]power was subordinate to other, and all subseruient to the good of the whole. Rectitude, where­by each of them did execute its proper office righteously, with­out distemper. The Conscience was then free from error, scru­ple, benummednes, and outrage; the will voyd of that violence, peruersenesse, and rebellion, which now assailes it; the affec­tions and appetites freed from sensualitie, inconstancy, and ex­cesse. Nothing could be desired, to make man more perfect then he was: This haue I found, sayth the Wise-man, God made man righteous, but we haue sought out many inuentions. Eccl. 7. verse last.

2. It informes vs also, vvhat a filthy foyling thing sinne is, de­filing the whole nature of man; the Mind and Conscience haue had a deepe share in this conta­gion: there is neither person, nor place, (the holy Angels, [Page 194]and their mansions excepted) but haue felt to their smart, the truth of this Conclusion. The spirit of God seemes straitned, how to find out fit tearmes to discipher this contagion, calling it filthy ragges. Isa. 64.6. The scumme of a pot, Ezek. 24.6. The blood of natiuitie. Ezek. 16.6. Dogs vomit, 2 Pet. 2. last. Rottennosse, Eph 4.22.29. And vncleanenesse, Zach. 13.1. Our fathers haue ea­ten sowre grapes, and our teeth are set on edge. The same diuine ju­stice, that propagated Gehezies Leprosie to his posteritie, hath also brought such a curse on naturall generatio, that as soone as he is a person, he becomes most filthy and abhominable in Gods sight.

3. It informes vs of the hap­pinesse wee shall enioy, when Gods image shall be compleate in vs, and we partakers of the immediate vision of God. Adam in the state of Innocency, had [Page 195]but the grace of Creation, yet we heare of the excellency of one facultie onely, whereby he was enabled fearelesly to con­uerse with God. What thinke wee will be our blessednesse, when to this created perfection, and that in equall degree, there shall be added the grace of Re­demption; our nature assumed vn­to God, and we more nearely v­nited then Adam euer was, or could be. This I speake, not to vilifie the happinesse of that earthly Paradise, wherein was sealed eternall happinesse, vpon condition of obedience. The tree of life, was so called, either for some naturall vertue it had to bestow life, or else as a signe and Sacrament thereof. 1. If as ha­uing a naturall vigor, to viuifie and quicken, it had beene God, seing nothing but God hath na­turally power of life and death. 2. God needed not haue brea­thed into man that breath of [Page 196]life, but onely haue put one of those Apples into his mouth. 3. It was so a tree of life, as the forbidden fruit grew on the tree of knowledge; but it was not na­turally, a fruit bestowing know­ledge notionall, and by the cau­ses, but onely by accident; man by experience finding the good of obedience, and euill of diso­bedience: it remaines then that it was a tree of life by diuine dispensa­tion; a cause by councell, not nature, and therefore must seale spirituall grace, euen all the be­nefits of the Couenant, I will be thy God, and thou shalt be my peo­ple. Man had happinesse sealed then: but in the state of glory, all these Sacraments, which are but supplements of humane in­firmitie, shall expire in immedi­ate vision of God in Christ. 1 Cor. 2.9.

Hitherto of the created good­nesse of the Conscience. The ac­quired goodnesse, in respect of [Page 197]the degrees, is distinguished into 1. Inchoate, and 2. consummate; the one we inioy here in the way, the other in our Country; when mortalitie shall be swallowed vp of victory. Concerning the good­nesse Inchoate, being our speciall subiect, we are to obserue fiue things.

• 1. The meanes.
• 2. Properties.
• 3. Difference.
• 4. Effects.
• 5. The Rules of preseruati­on.

1. The meanes are two fold. Meanes.

1. Adiutory, preparing, and helping forward this puritie.

Or 2. Effectuall, which strike the stroake, and indeede stampe the impression of grace vpon it.

The Adiutory meanes are these: Helping.

1. Education, is a speciall helpe, not onely to procure common ciuilitie, but much [Page 198]furthers the happinesse of this, and hopes of a better life; which hath moued some to say, that Education differences man from man, as much as Reason distin­guishes him from a bruite beast. Now this Education of youth, hath three members.

1. Common restraint of youth from following their swing in youthfull lustes, in their Ales, greenes, and May-games, where­in, besides the dishonor to God, and wound of Conscience, they oft with Dinah, blemish their names, with no lesse then the losse of their honestie; is there not a bundle of folly in the heart of youth, which by seasonable Restraint must be suppressed? What got Dauid, by his cocke­ring of his Adonijah, were not his life, and kingdome in hazard by his insolency? But especially his white sonne Absolon, so faire a youth, the cold winde might not blow vpon him. But what [Page 199]thanke he had returned, let his mōstrous crueltie, against a more then tender Father witnesse. To say nothing of Elies sonnes. Gods dishonor by them, or their Fathers smart for conniuence; Experience at home will witnes, that youth neglected, will a­bound in vnbridled lusts, Pro. 29.15. and not onely proue the bane of Fa­milies, but cursed Incendiaries, to the fayrest state. 2 Tim. 2.22.

2. Instruction in the know­ledge of Arts, both Liberall and Mechanicall; by the one, the judgement is informed in what is mainely good, or euill; by the other, the person is exercised in some wholesome labour, ser­uing the common good. Hence arises that commendable prac­tise of Instructors of youth, to teach them such Authors, as di­rect them both in the knowledge of tongues, and Arts; as also to furnish them with such morall obseruations, as may further the [Page 200]ordering of their whole liues. In the Precepts of which nature, some of the Philosophers haue excelled, as Plato, Seneca, Cicero; of whom, one saith, they haue more fully directed vnto ciuili­tie and justice, then all the large Volumes of the Schoole Di­uines, compared together, who indeed conuert all Diuinitie in­to questions; Pro. 22.6. quirkes rather, ty­ing hard knotts, that they may haue the glory of vnknitting them againe: meane while, the Practicall part is neglected.

3. Catechizing in the Princi­ples of Religion. Truth it is, we cannot conuert the heart, nor put new qualities into men; yet may we drop some knowledge into their mindes, whereby they may get Conscience of good and euill, or else be left more in excu­sable. The Hebrewes, after long profession, were so ignorant of the Word, and through neglect of this dutie so vnfit, that the A­postle [Page 201]could not impart to them some things, Heb. 5.11 that might haue been very comfortable, had they bin capable of them; yea, where­as yet they were but babes, they might haue beene strong men, hauing their senses (or Consci­ence) exercised to discerne good and euill.

2. Afflictions are of speciall vse, to forward this purity in the heart of man, for by sense of smart, the sensuall part is tamed, and now made pliable to the re­generate. In prosperitie, the spi­rits are so pampered, that they mind no further felicitie, and are aduerse to the very motions of heauenly things, but when they are crosse whetted, & their edge taken off by some afflicti­on, they grow tractable to pray­er, hearing, and other Christian duties; which causes the Prophet to affirme of these men, though in the land of vprightnesse, they will sinne against God, yet when [Page 202]they are vnder the rod, they will powre out a prayer to God. Isa. 26.10.15. Our owne experience may witnesse, the rod and correc­tion, giue wisedome, sith few are brought to a thorow rellish of Religion, till troubles haue taught them a more narrow ex­amination, and a deeper degree of mortification. Hence a voice is ascribed to the Rod, Heare the rod, and who hath sent it. Mich. 6.9. Hence Correction is called In­struction, which yet is but the effect of it, and that passiuely, as dead pillars doe liuing passen­gers. Ier. 31.18.19.

3. Those notions of nature, which are left in vs, doe further our vnderstanding of diuine mysteries; Diuinitie being not contrary, onely diuerse, & trans­cendent to reason. Hence we see men of education, or learning, as in Citties, are more tractable to the embracement of the truth, then others that follow a priuate [Page 203]and Rusticke life. Some thing there is in our diuine nature, that may be called light (if the light that is in you be darkenesse) which when it meetes with the grace of sanctification, is very vse­full to our Christian perfection. Mans corrupt will being (not like a blocke, or stone rather) as a wilde Horse, turned from God the Rider, which being o­uer-awed, becomes as seruicea­ble, as euer it was before opposite to God. Rom. 2.27.

4. The last helpe is, those common and repressing graces, which God vouchsafeth to his very enemies, such as conuiction of judgement, temporary faith, gifts of prayer, and profession. In respect whereof, Saul is sayd to haue a new heart giuen him, a change there was indeed from that that was before, not to that he should be. Hence it is, that these whited Sepulchers, cannot in outward view, be distingui­shed [Page 204]from the Lords Iesurun, and vpright hearted Christians, so neare doth semblance represent substance, and so farre doth hy­pocrisie (sincerities Ape) pro­ceed in the way of Religion, that a man would thinke, they had gotten the true stampe of pietie indeed, yet these graces do serue to inlighten the mind, though the heart be yet contained. Psal. 68.18. Gifts of grace are be­stowed on the Rebellious, that God might dwell on earth, in his Religion, and worshippers.

Now concerning the Meanes effectuall, whereby this good­nesse is conuayed to the soules of men; they are,

1. Externall, incurring the senses;

Or 2. Effectuall. Internall, speaking to the Conscience.

For the outward Meanes, they are either,

1. The Word of God, which [Page 205]is the Rule of renued Conscience, being the Oracles of God, and the Conduit pipe of grace and saluation; hereby the minde is furnished with store of Princi­ples, the will made flexible to good, and affections moderated by right reason. Ioh. 17.17. Sanctifie them through thy Word; thy Word is truth: by this onely the Lord speakes to the Consci­ence. When Elijah was in the Caue, the Lord passing by him, 1 King 19.11.12. was not in the Thunder, nor light­ning, but in the still soft voyce; to shew, that he had sanctified a voyce to be the ordinary meane of comming to his creature, ma­stering the strong holds of sin, & principalities of hel in vs: this, is that Balme of Gilead, sufficient to refresh the wearied soule. The neglect of this, is the ground of error, both in faith & manners. The acquaintance hereof, is the onely way to lasting peace, both with God and our owne hearts.

2. The Sacraments of the Lords Institution, which being visible words, doe represent to our senses, the vnutterable my­stery of our saluation; by which Christ is said to be Crucified be­fore the Galatians, his violent death being set forth thereby, as familiarly, as if they had beene eye witnesses of his extreame pas­sion; yea, Sacraments haue also a cleansing power, to purge vs of the filth of sinne, not the Sa­cramentall thing, or bare Cere­mony, but the spirituall vse, applying the inuisible grace, Christs death, and bloudshed, to the killing of corruption. Our Apostle instructing Titus in the meanes of saluation, Tit. 3.5. a­mongst others, mentions Baptis­me, calling it the washing of Re­generation, for that it both re­sembles, and seales the same vn­to vs. The like is the efficacy of the Lords Supper, confirming to, and bestowing on vs the be­nefits [Page 207]of our redemption; Christ himselfe being truely exhibited to the worthy Receiuer. 1 Cor. 10.16.

For the effectuall inward Meanes; they are,

1. The bloud of Christ, which is the onely salue to the Conscience, burthened with the filth and guilt of sinne, all other Plaisters doe but daube with vn­tempered morter, all other me­dicines are but as cold water to an aguish stomacke, making the wound greater. To this purpose its recorded in a French Comedy, whose subiect is Conscience, that amongst other Actors, there comes vpon the stage one acting the part of an accusing, and trou­bled Conscience, who runnes vp and downe, chafing and bellow­ing like a wild Bull in a Net, at length falles into the company of swaggerers, and playes the Ruffian, swearing, and swilling with the thickest of them, where­at [Page 208]at Conscience was more enraged, new occasions of vexation being added, then he runs to the Dice and Tables, but could not stay the game out: so furious was he, then gets him into his counting­house, amongst his bils and bonds: yet there he found no ease, till his friends send him to buy a pardon, which hanging about his necke, he comes dan­cing on the stage, but this Ioy was soone cooled: at last he goes to Christ by humble confession, and prayer, and there his former disquiet was so calmed, that he was as meeke as a Lambe. Thus if we goe to the Iles of Chittim, we may find witnesses enough of this truth; persons of this qualitie, are least sensible of Con­sciences working in them, yet you see they grant, that nothing can salue the troubled soule, but the bloud of Christ; whose eui­dence, though not diuine, yet may strike through the sides of [Page 209]vnconscionable men, one of their owne commending the bloud of Christ, whose applica­tion they vtterly reiect; and yet its not contrary to the Word, ac­knowledging no other Hyssop, but the bloud of the Immaculate Lambe of God. Heb. 4.14.

2. The spirit of Christ, who for the vnspeakeable solace, he ministers to the troubled soule, its witnessed to be that Comfor­ter, whose still voyce to our Con­sciences, assuring the debt of sin to be discharged, and our per­sonall acquittance with God: whence arises such vnspeakeable Ioy, and peace in the heart of a Christian, that his soule feasts in midst of feares. Besides, Gods spirit is the next and immediate applier of the promises of mer­cy, without which worke we could neuer taste the sweetnesse of those blessings, which Christ hath purchased for vs: the trou­bled heart writes bitter things a­gainst [Page 210]against it selfe, till the Comfor­ter apply mercy, yea tis the spirits oyntment, whereby such excel­lent graces, are wrought in vs, wherby we are taught all things necessary to saluation, which a­biding in vs, we are vpheld in the truth: this is that good Sama­ritane, whose wine and oyle doth supple the wounded soule of a Christian. 2 Ioh. 2.27.

For vse, these meanes of pu­ritie serue to teach vs,

1 Parents, Instr. and Tutors of youth to vse al diligence in their Education, seeing it is so helpe­full to the purchase of a good Conscience: where the Plague hath infected an house, how carefull are men to remoue the visited persons into the Pest­house; when yet the plague of Sinne is running on our Chil­dren, and Seruants, and yet they carelesse of their cure, when yet the infection is more dangerous then any disease, as grosse neg­lect [Page 211]we finde for Arts, as Man­ners: where is that Parent that esteemes learning, and humani­ty, or that Master, who makes conscience of Catechizing his family in the Principles of Reli­gion: so they doe our busines, and our affaires prosper in their hands, all is well; alas doth not the beast the same, in lieu wher­of thou bestowest on him meate, drinke and lodging I Knowest thou the price of an immortall soule? and yet sufferest it to pe­rish for want of instruction, lit­tle pitchers haue eares, and thy Child may get that infection of thy rude, and profane seruants, which neither thou, nor Gods minister shall euer bee able to weede out againe, Deut. 6.7.

2 This teaches vs to reuerence Gods ordinances, Instr. his word and Sacraments, these Riuers of the Sanctuary, whose streames doe glad the citty of God; vsefull they are to transforme vs into the Image [Page 212]of God, to turne our nature vp­side downe, while our common Protestant vses Religion as a matter of pollicy, as an inuenti­on to keepe men within com­passe of Ciuilitie: the word of Gods grace is disgraced, his Sa­craments prophaned, and Gods reuealed will (as the Papists speake) is made Inky diuinity, and a Nose of wax, bending which way the wheele of our priuate wils doe moue. This slighting Gods ordinances, this superficiall worship is the maine barre to the happinesse of many thousands, God is neere in their mouthes, but farre from their Reines, and their hearts sealed, that seeing they see and cannot con­ceiue: Consider we 1. a Sauiour is vouchsafed Man, a benefit de­nyed Angels partakers in the same transgression, and more immediate attendants on Gods glory, and shall wee neglect so great saluation, so free, so preci­ous, [Page 213]so dearely purchased for vs, Heb. 2.1.2.

2. Christ the Mediator hath dished, and dressed saluation for vs, which we must apply to our owne Palate, or stomacke, or it will sted vs no more then meate in the Cookes shop will feede the hungry passenger: the do­nation of a Mediator, required no disposition in vs, to further the same; but the application re­quires our industry, or wee de­spise the grace of God.

3 There is no indifferency in matter of holinesse: all are either friendes or foes, all doe either gather, or scatter saluati­on, while wee withdraw our hearts from duties of Religion, wee destroy their vse, and our selues besides.

3 The third duty wee are taught hereby, Instr. is to be mindfull of the purchase of knowledge in Diuinitie, true it is diuine speculation is no indiuiduall [Page 214]mate of saluation, an Ahitophell may haue it, in whose heart yet seuen abhominations doe lodge: yet is it of speciall vse for the at­tainement of a good conscience, which can neuer determine the Law cases of life and death with­out principles:

But thou wilt say vnlesse it be sanctified, Ob. it may aggrauate my condemnation.

True, Ans. but for the same cause thou mightest forbeare eating thy dinner, seeing vnlesse it be digested, it may proue poyson to thee: Besides, is not Sanctifica­tion gotten by the same meanes that Illumination is? Is not the word of truth the Conduit of both? O then vse faithfully the meanes, and trust the Lord for the issue! by knowledge, thou mayest be blessed, without it, miserable, Iohn 17.3.

4. These meanes teach vs further, Instr. to make much of the least beginnings of grace, euen [Page 215]those which Diuines common­ly call repressing, since they pre­pare the heart to conuersion, and may in some sense be called the Inchoation thereof, seeing tem­porary and liuing faith, differ not in forme, but degrees of perfection, there is a faith in the true Conuert, of no better per­fection, then that in the Tempo­rary, though he stay not there, as the other (being an vnwise son) doth: There are certaine abili­ties we haue, and may performe without speciall grace, in the imployment, whereof we are to expect the effectuall worke of the Spirit, Acts 17.11.12. the Bereans brought their bodies to the Assembly, tooke the heades of Pauls sermon very truely, re­peated and examined the notes they had taken, and yet were vn­conuerted, it being sayd, there­fore many of them beleeued: now if any of vs doe hide the like Talent, we are not allowed [Page 216]to expect the spirit of Sanctifi­cation.

5 Lastly, let this teach vs to be importunate with the Lord in prayer, for the effectual worke of the Spirit, without which neither afflictions, nor any the ordinances of God can ought auaile vs, while wee rush into Gods worshippe without the Lords leaue: we come like fooles to the market to gaze, & returne as barren as we came: Prayer is a duty of that nature, which nei­ther the immutabilitie of Gods Decree, Dan. 9.1.2. nor the certaintie of the promises, Eze. 36.37. no, nor the efficacy of Christs death dispense withall; who taught his Disciples to pray dayly, notwithstanding their in­terest into his loue: be not wee therefore vnmindful hereof, see­ing the spirit of God vttereth strong cryes to the Father in vs, Rom. 8.26. 2

The second thing for the il­lustration [Page 217]of this acquired good­nesse of the Conscience, is the pro­perties.

1. It is sound and sincere, Properties. for puritie and likenesse to God, there is no creature vnder the Sunne can match it. Others end may be to seeme, and be estee­med something, but its end is to be euer the same; it cannot dally, nor shuffle, to paint vice with vertues colours, nor will it dis­pense with any vngodlinesse, if it must needs be, that sinne will dwell in the heart of man, it shall haue no allowance from it, yea, and where it hath auidence, it maketh sinne aboue measure sinnefull, who euer deales with it, shall haue plaine dealing, the word of a good Conscience, is as good as a thousand bonds: weake it may be, and want de­grees of perfection, but for pu­rity it dares appeale to God him­selfe, Try me and proue me O God, whether there be any iniquitie in [Page 218]me, sinne there may be, vncon­scionablenesse neuer. 2 Tim. 1.3.

2. It is precise and strict; what it knowes to be a dutie, a good Conscience will not omit, come what will on it, life or death: also, what euer it sees to be a sin, it will not meddle there­with, for all the rackes and tor­tures, that Dionyfius, Phalaris, or the Pope himselfe can inuent, let the furnace be seauen times hot­ter, yet its zeale is neuer the coo­ler. Suppose the enemies of the truth stand vnder the window, with a purpose to ensnare both libertie, and life it selfe, yet will not it forbeare to open the Case­ment towardes the Temple, see­ing it represented the humanitie of Christ, wherein the God-head dwelt bodily, and therefore was a necessary dependance of prayer in faith; nothing in this earth doth so gall it, as that it is held with the cordes of a sensuall Rom. 7.23. [Page 219]heart, the bondage of corrupti­on, that it cannot doe the will of God so freely, & so fully it faine would, were it eased of this rub; company or not company, friends or no friends, it resolues to proceede in a good cause, though all men condemne the same. Ios. 24.15.

3. It is watchfull both for good, and against euill, readie to apprehend all opportunities of furthering its saluation. It will assemble at Wisedomes posts, with the first, the zeale of the Lord hath so leauened it, eaten it vp rather, that it runs & hastens to keepe the Commandements of the Lords; and for euill its Argus eyed, euer prying into the faculties, senses, and mem­bers, to espie what secret disor­ders arise therein, when the sen­ses are asleepe, and the members at rest, its as wakefull as at noone day: hence it is, that we know our dreames, Conscience discour­ses [Page 220]from what it finds in the me­mory, and in case any secret vn­cleanenes steale vpon the phan­tasie, man shall heare of it when he wakes; so that, that descripti­on which the spirit of God giues of the Ministers of the Chur­ches, that they were full of eyes before and behinde. Reu. 5.6. may as truely be applyed to a good Conscience, it being as quicke­sighted in all the causes it hath to deale in: as in Ioseph, his Mi­stresse was no more readie to vse her opportunitie, but his Con­science as readie to espie and re­iect her immodest suite. Gen. 39.10.

4. Good Conscience is stirring, and liuely, laying the filthinesse of sinne in the dish of the sinner; sin is sweet to the heart of man, but it will make it, but a bitter-sweet; there is such a deformi­tie befallen mans nature, that he is now brought vnder a necessi­tie of sinning, yet herein shines [Page 221]the great goodnesse of the Lord, that he hath set a light in mans heart, to discouer to himselfe his fals, and also to preuent his set­ling on the lees of iniquitie, that he wallow not, or tumble him­selfe in the puddle of sin; when the heate of lust is ouer-blowne, Conscience takes the sinner aside, and schools him for his folly, setting before the vglinesse of sinne, Gods iustice, the price of Redempti­on, and raritie of sound Repen­tance. Psal. 116.11.

5. Good Conscience is grow­ing, and bending after perfecti­on, being not content with the forme, it followes hard on to at­taine the power of godlinesse; the more means it hath of know­ledg, the more principles it gets, the more light, the more tender­nesse, watchfulnesse, and life. Its none of those, who pride themselues in their owne parts, that it hath, is nothing in its o­pinion; so large is the desire of [Page 222]more. Much lesse is it of their number, that are at a stand, go­ing round in a race, like the mil­horse; whence it is that Pouertie of spirit is a note of truth in spiri­tuall graces. Psal. 119.32. When Dauid is set at libertie, he will run the way of Gods Commandements; wheras now it finds much cold­nes and benummednes in Gods seruice, when once it shall be en­larged, it intends to better his former zeale. Paul also is so am­bitious of perfection, he forgets all his former performances, pres­sing still forward after a greater de­gree of holines, Phil. 3.14.

6. Good Conscience is tender, and passible, euery vnkindnesse offered, will wound it deepely; we say the eye is a tender thing, and easily hurt, but the Conscience much more, and therfore it must be tenderly dealt with, or else it may be sooner broken then hea­led, yea, so tender that a good heart is more apt a thousand [Page 223]times to offend in scruple, in binding it selfe with lawes of its owne inuention, then in libertie of sinne, whereof the tempter is well aware, and therefore takes occasion to driue some to sepe­ration, others to grosser impie­ties. Thus it was with Timothy, who dwelling with the dissolute Ephesians (who were so debosht, that hauing but one Hermod [...]rus of ciuill carriage, they banished him their Cittie, vnwilling that any should excel amongst them) would represse their brutishnes by his spare dyet, so that no wine, water onely will downe with him, till he had almost ouerthrowne his health, and needs an Aposto­licke admonition herein, 1 Tim. 5.23.

7 Lastly, good Conscience is victorious, nothing can blunt the edge of its Reproofes, vio­lent affections may fill the heart with such a noyse, that its ala­rums, though neuer so loud, [Page 224]cannot be heard, (like those that dwell at the fall of Nilus, in whose eares we must shout, or they cannot heare) yet doth it not desist smiting, nor yet by silence giue an allowance, where it sees iust cause of distast. Re­markeable is Conscience courage herein, in that like Hydras head, it gathers strength and courage afresh, by euery wound it hath. When vnbridled lusts doe sway, and its wholesome counsell is drowned in deepe securitie, it layes about it more furious then euer, and neuer giues vs rest, vntill it haue driuen vs to con­fesse, that vnto all our sinnes we added this one. Dauid about the space of a yeare, was in a spiritu­all slumber, neglecting Consci­ence voyce in him. But what did it all this while? Was it asleepe? No, it gaue him no rest in his bones, it was like a disease, or rottennesse in him, and driues him to Confession in spight of [Page 225]his face. Psal. 32.3.4.5.

These properties of a good Conscience, Ʋse 1 are of vse to Informe vs of, 1. The qualitie of a single hearted Christian, Infor. he is best with­in, with whom it is as with Christ in the dayes of his humiliation, without forme, and not to be de­sired of the sonnes of men; so Christians are counted the basest & most abiect men in the world, when yet the spirit of God saith, the righteous is more excellent then his neighbour; wherein it is with these pur - blind Censurers, as with the naturall eye, to the sight whereof, there is requisite both a visible obiect, and a cleare mid­dle, without which the sense is deceiued; a man beholds a staffe, part through the cleare middle of the ayre, and part through the darke middle of the water, and so deemes it to be crooked, when it is neuer so straight; so these be­holding a Christian life, through the darke middle of preiudice, [Page 226]iudge there is no worth therein. Why man? The choycest part of Religion is inuisible, the sweet communion of the spirit, the life of faith, and ioy of assurance, are nothing worth in these mens eyes, yet all wisedomes purchasers know the worth of the Pearle, and that the Spouse of Christ is all glo­rious within, Psal. 49.13.

2. Infor. These so excellent proper­ties of the Saints, informe vs fur­ther, that there is more reason for precisenesse to the Saints, then the men of the world, see­ing they haue the Image of God impressed vpon them, whereas others haue nothing to loose, as yet wallowing in the bloud of their naturall vncleanenesse; but such as haue their Coffers filled with treasure, had need of bolts, and barres, and gunnes, and all little enough, temptation can do wicked men little harme, who haue sold themselues to worke wickednesse in the sight of God; [Page 227]but such, whose harts are fraught with grace, and carry about with them the Image of God, must keepe a narrow watch, pray in­stantly, earnestly, and be fre­quent in the dutie of examinati­on, or else they may soone split themselues vpon the rockes of temptation. The Apostle wish­ing perfection of peace, to the beleeuing Thessalonians, addes this Clause, by all meanes, so that the peace of a good Conscience, is attaineable onely by Industry in all the wels of saluation. 2 Thess. 3.16.

3 Lastly, Infor. these properties de­monstrate what tender respect there should be had to tender Consciences, both by Magistrats and Ministers, the one in hand­ling of the word, must not of­fer violence to the Law, nor per­uert the entire meaning, to make sad the hearts of the righteous, but as the nurse doth beare with the frowardnes of the Infant, and [Page]Christ tender his babes, so must we nourish the least beginning, and beware least by ouer-much seueritie, we quench the smoaking flax, or breake the bruised reede: The other in weilding the sword of authoritie, must consider that lawes are made in most gene­rall termes, and strictest manner, that they might haue weight in them, to inflict condigne pu­nishment on the greatest offen­ces, and therefore if extreame ri­gor, were exercised indifferent­ly vpon all; this extreame right, is extreame iniustice: besides, of offenders, some transgresse out of a dissolute disposition, and are of an incorrigible nature, o­thers out of error, weakenes, or scruple of Conscience, towards both which, they which vse e­quall lenity, or rigor, doe of­fend that worthy Maxime, his Maiesty hath in his Kingly Gift, Reason is the soule of the Law: the want of this consideration [Page 229]hath grieued the heart of many, and hardened some, which though it haue satisfied the pri­uate humors of others, yet hath brought ioy to the enemies, and losse to the spouse of Christ: Gal. 6.1.2.

The third thing premised, is the difference twixt the naturall goodnesse of the Conscience, and the acquired goodnesse in the Regenerate, Differ. both cause a con­flict in the heart, both set a broad side against sinne: One by the light of nature could say, I see the better, and chose the worse: which seemes of neare affinitie to the voyce of renued Consci­ence, in the patterne of our Apo­stle, the good that I would doe, I doe not; but the euill that I would not, that doe I; yet there is eui­dent difference, as vpon tryall will appeare, in the 1. Parties. 2. Obiects. 3. Causes. 4. Wea­pons. 5. Issue.

1. The Parties, in the natu­rall [Page 230]conflict that are combatants in this Ciuill warre, are the su­perior, and inferior parts of the soule; on the one side the Mind and Conscience dislike the prac­tise of euill: on the other side, the Will and Affections are tooth and nayle for it, so that here the contention is twixt di­fferent faculties; the Conscience as a churlish master, holdes a cudgell ouer vnruly affections, and the lustfull heart of man crouches and dares not touch the sweete of sinne, for feare of a rap, when as yet the appetite is still as greedie as euer, 2. Kin. 8.13. Hazaell, while Conscience did dominere in him, seemes to wonder at the presage of his mon­strous cruelty, but when lust had wrung the cudgell out of his hand, he presently goes home and strangles his master, and fulfils the same crueltie foretold.

But in the spirituall conflict it is otherwise, the very same [Page 231]faculties are opposed, each being partly renewed, and partly vn­mortified; Conscience partly de­murres, partly approues, Will partly wils that is good, & part­ly nils it; Affections doe in part embrace, and in part retire from the same obiect; man consisting of two contrarie natures, and e­uery part hauing a relish of both, neither corruption nor grace, doth freely chuse what it affects, but is resisted by the aduers part, Gal. 5.17. Wherein a Christi­an resembles a sicke person, who partly through Physitians per­swasion wils such a receipt, and partly nils it, for that his stomack being squeamish, distastes such slibber sauces, Cant. 6.13. No­thing is to be seene in the Shuna­mite, but the appearance of two ar­mies, maintaining ciuil broyles with­in her.

2 There is difference in the obiects about which they doe contend, the naturall Conscience [Page 232]onely struggles with crimes of a grosser nature, such as are direct breaches of the second Table, which the notions of nature see to be both euill and infamous, Acts 28.4. The Pagans them­selues, discerne murther to be a sinne, and iudge it worthy to be prosecuted by some immediate vengeance from God, but for Atheisme, and plurality of Gods, they make no bones, they were as ready to call Paul a God, as a murtherer; these are like a man going forth in the breake of the day, who can discerne nothing but great obiects, trees and hou­ses; lesser things are hidden from his sight.

But the obiect of the renued conflict is all sinne, as well lesser as greater, seing all hath that in it, that giues being to sin, which is the forme, a transgression of the Law of God: So then be it but the first motion of sin, it knowes it proceedes from the spawne of [Page 233]naturall Concupiscence, and there­fore is at daggers drawing with it in the very entrance, Rom. 7.7.9. When Paul had learned that the first motions of sinne were sinne, his Conscience forth with reuiued sinne in sense, and appearance, and hee died in pride and selfe-iustice, this I may fitly compare to a prospectiue glasse, by which a man may discerne distinctly a small thing a farre of, as well as a great, euen so renued Consci­ence makes the least sinne per­spicuous.

3 There is difference in the motiues, and occasions which breede this debate in the heart of man: Naturall Conscience stirs against sinne for the shame of the world, danger, and losse, or at the least the terrors of hell: it likes the pleasure of sinne well enough, but because it hath a filthie traine, and stinges mor­tally after a momentary pleasure, therefore Conscience wil not giue [Page 234]way to it; this motiue, one of Natures schollers could obserue, euill men forbeare to sinne for feare of paine, good men for loue of vertue, but will you heare a notable Churle in his owne language, Luke 18.5. Though I feare not God, nor reue­rence man, yet because this woman keepes such a bauling, I will right her: honor, or pleasure, or pro­fit, or ease are the motiues, a na­turall man vses.

But the motiues prouoking renued Conscience to storme at sinne, are of an higher straine, as the displeasure of God, scandall of Religion, loue of Christ, and the comfort of the spirit: how shall I doe this euill and sinne a­gainst God, saith Ioseph: God for­bid that I should sinne against God, in ceasing to pray for you: if I should say thus, I should sinne a­gainst the generation of thy Chil­dren, Psal. 73.15. Wee are dead to sinne, no more to liue the life of [Page 235]sinne, Rom. 6.2. As for shame and losse it sayes, let it smart hardly, if it will needes be med­ling; breifly, the loue of Christ constraines the one, the feare of hell the other.

4 They differ in the weapons of their warfare with sinne, the one vses carnall, the other spiri­tuall engines: The Naturall Con­science to suppresse lust, propo­ses others smart for the like cause, Had Zimri peace that slue his master; such and such by Ryot haue decayed their estates, blemished their names, and im­paired their strength: others by Idlenesse haue brought their families to beggery, and them­selues knocked their heads at Tyburne: or else it proposes our owne experience; what shame, and trouble wee haue come to by such like prankes: or lastly, from the impossibility of the fact, Actes 5.39. Theudas smarted for such a practise, Let [Page 236]them alone, least happily yee bee found fighters against God, besides his curse, you will for euer pur­chase disgrace to your selues, be­ing vtterly vnable to preuaile.

But it is not so with Renued Conscience, it to these adds wea­pons of a more keene, and cut­ting nature, as when the heat of lust is most strong, it sends the Christian to God by prayer, and so disgracing and abhorring sin in it selfe, fetches strength from heauen to subdue it, also it ap­plies the death of Christ, the one­ly medicine to heale our defiled na­ture; also it sets a watch ouer the heart, and life; or else lastly, vrges the couenant wee haue made with God; I haue washed my garments, how shall I defile them? Am not I one of the Lords Nazarites? and shall I drinke the wine of vanitie? These salues do not onely launce (as the other) the boyle of sinne, but also draw out the festred corruption, I [Page 237]and heale too. Thus Paul runs to prayer, 2 Cor. 12.8. Thus Dauid to Confession, 2 Sam. 24.10.

5. They differ, lastly, in the issue of their contention, diffe­rent in both, the naturall Con­science after it sees its labour is in vaine, either wholly desistes smi­ting, or else doth it so coldly, and heartlesly, that as good not at all; and in tract of time, through custome of sinning its seared and hardened, and be­comes as dissolute as will and af­fections: presse hard vpon it in temptation, and any [...]dle shift will serue the turne; As the ex­amples of the Saints in Scrip­ture, Company of others, and those learned, [...]r possibilitie of Repentance for i [...] these & worse stuffe will stoppe its mouth. 2 Sam. 24.3.4. Ioab at the first seemes to haue some nonestie, and dislikes Dauids proiect for the numbering of the people, [Page 238]smelling it to sauor of pride, but yet the Kings Commandement preuailed against him, and the Captaines of the hoast. Thus al­so Pilate, Ioh. 19.4.13 at first, I find nothing in this man worthy of death, but after the cryes of the high Priests pre­uailed, more then of his Consci­ence. But Renued Conscience al­wayes triumphs, and leads cap­tiuitie captiue, the more dange­rous its wounds, the more furi­ously it fights, and what though the person be often foyled, say Conscience what it will, yet tis with mans heart herein, as with a rauished woman, the renued mind striues, and struggles, and cryes for helpe, and neuer yeelds consent, and after, hath better opportunitie to worke kindly sorrow, then euer it had; as it falles out with Duellers, he that falles vnder, hath the greater ad­uantage; so in Conscience foyles: Iob. 42.5.6. A great while he challenges God to come and rea­son [Page 239]with him, but when he saw Gods terror, and Maiestie, O I abhorre myselfe in dust and ashes. What euer be the passages of sin otherwise in a Christian, yet thus far euer Conscience preuailes, to make man abominable in his owne eyes.

These differences of the Con­flict in mans heart: serue,

1. To Informe vs, Ʋse. 1 how to determine of the righteousnesse of the Gentiles, Infor. who for justice were exceeding strict: some for their Countryes weale, haue vo­luntarily exposed themselues to the greatest dangers, and deaths; one (whose sonne was dismissed with the rest of the band, and yet staying in the hoast out of a desire of fight) writes to the Captaine, to giue him his oath a new, for that he might not law­fully beare armes against the ad­uersary, his former oath being frustrate by his dismission. Ano­ther prescribing capitall Lawes, [Page 240]for the punishment of such, as should recall certaine Rebelles, and troublers of the State, lately banished, was brought to sit vp­on life and death, on two of his owne sonnes, who finding them guiltie, was so impartiall, that a­mongst others, he adiudged them to death. Another for the keeping of his oath, returned vo­luntarily to a most bitter death: with many such like examples. Yet all this perfection of theirs, was done by the instigation of a mere naturall Conscience, without any speciall grace from God: and therefore their seemely ver­tues, are called beautifull, or painted sinnes; in that their per­sons were not in Christ, their workes not done in reference to the Commandement, nor yet was Gods glory once thought of by them, an end far transcen­ding their naturall reach; With­out me (sayth the Lord) yee can doe nothing. Ioh. 15.5.

2. Vse. 2 This perfection of naturall Conscience, Rep. may shame the pro­fanenesse of these times. Hath a naturall Conscience so much abi­litie, as to resist grosse sinne in the life, and to adorne and beau­tifie mans carriage, with many such seemly behauiours, as come very neare the nature of sauing grace indeed? Me thinkes, these dissolute times might blush, but that they haue gotten an whores forehead, impudently wicked. Naturall Conscience bids the Vsu­rer doe as he would be done by: now there is no man that chuses to pay ten in the hundred, if vp­on equall tearmes he may haue it freely. Besides, the word of Christ, Lend freely, looking for no­thing againe: yet nothing will weane him from his wretched gaine.

Nature tels our Ale-merchants, that drunkennesse is a sinne, and our Apostle defines excessiue drinking to be drunkennesse, [Page 242] be not drunke with wine, wherein is excesse. Yet nothing will reforme them, till as the swine his belly, so they breake their heads with filthy quaffing. Nature tells our Lameches, and bloudy swagger­ers, that mans life is precious, which if they knew not, their hellish fire could teach them, that skin for skin, and bone for bone, and all a man hath, will he giue for his life; yet these Ruffians will heare no equitie, but if any doe crosse them, they will haue their bloud for it. May not the Lord hauing such euidence in them, proceed forth with to execution; sure I am, he shewes more then common lenitie, bearing with such as are incorrigthly fallen from grace. Ephe. 5.11.12.

3. Ʋse. 3 This naturall conflict shews the vnsoundnesse of our Ciuill lustitiaries, Instr. who stand so much vpon their owne worth, assuring themselues, that they are the on­ly righteous men, and highly in [Page 243]Gods fauour. But what is it en­genders that good conceit? they are not contentious, dealing just­ly with all, paying the King his, and the Church her dues, yea, let any man stand forth and say, blacke is their naile. Well then, thou art a lyar, a dissembler, and a theife; a lyar, in that thou cal­lest this Religion, and godlinesse enough, which is but Ciuilitie, and cōmon honesty at the best. Againe, a dissembler, in profes­sing the faith of Christ, and re­ceiuing the seales of the Coue­nant, when yet thou neuer carest to fulfill the Condition of a zea­lous and godly life, which pro­mise thou hast so often, and so solemly made to God: and last­ly a theife, in that as thou wilt doe no man wrong, so God no right; thou detainest the right of faith, and spirituall worship, thou spoylest him of the Reuerence due to his Name, and Ordinan­ces, for petty oaths thou estee­mest [Page 244]them small matters, and for idle errands, worldly thoughts, and conference, they haue as free admittance on the Lords day as any. Where is all this justice thou vauntedst of? Might not a Pharisie make as faire a flourish, who notwithstanding is exclu­ded the Kingdome of Christ? Mat. 5.20. Well, well, lay a­side these proud plumes, this couering is to narrow: the judge of hearts is of too pure eyes, to be bafled off with such flym­flams. Psal 51.6. Ioh. 4.24.

4. Ʋse. 4 Dit. Lastly, we are here directed what perfection is requisite to a well ordered conuersation. It is not enough, to hate euill, to feare sinning, or to lament that we haue offended: a naturall man may proceed as far, or farther; as in Saul, Ahab, and Orpah we see. yea, this doctrine teaches, an vn­regenerate person may struggle against the raigne of sin in him; the manner of doing is all in all [Page 245]in a Christians practice, to hate, feare, and sorrow for sinne as hat­ched vnder the Cockatrice of naturall Corruption, as a breach of Gods holy Law, as contrary to his pure nature, as a grieuance to the spirit of grace, as a blemish to the pure Religion we professe, is indeed the fruit of the spirit, if it be against sinne, for sinne, against all sinne, and alwayes thus.

Againe, to embrace Religion, and a holy life, with much eager­nesse in himselfe, and applause from others, is no such great per­fection. Iehu, Alexander, and the Thorny ground in the Parable, will doe as much; the manner here also is that which beares the bell away: if it be done in selfe-deni­all, in loue of the truth, in Con­science of God, onely, or princi­pally, it shewes the zeale of the Lord, being maintained to the end, with life and growth. All is not gold that glisters, many a [Page 246]false heart, hath a faire outside; Let Gods Israel endeuour sinceri­tie primarily, inwadly, perpetually, Rom. 2.7. 2 Cor. 1.12.

The fourth thing proposed, 4 is the effects it workes, Effects. some of the speciall whereof, are these,

1. Discouery of the hidden man of the heart: there is no clo­set of the soule so intricate, but it peirces into it, to discerne what order or disorder is kept therein; by science, a man lookes abroad to forraine obiects, and seeth all things but himselfe; by Consci­ence, a man lookes home, and de­termines what is in himselfe; and in this priuy search, where it finds any vertue, or fruits of ho­linesse worth a Christians heart, [...] treasures it vp for necessary vse, some for encouragement, some for Consolation; but if it can discerne any secret pride, earthlinesse, or frowardnesse of heart, it makes them appeare [Page 247]most ominous, & pursues them with as much detestation, as if it were witchcraft, or murther, or such like capitall crimes; this discouery the Apostle ascribes to the spirit of man, to wit, Consci­ence in him, 1 Cor. 2.11.

2. A recond effect is recoue­ry after fals, a man could not chuse but perish, and sinke vn­der sinne, were it not for con­science, which being tender, and liuely, suffers vs not to sleepe in security, but when it hath Mans heart at an aduantage, the plea­sing way of sensualitie, being hedged with the thornes of af­flictions, and now it is full tide with our lustfull heart, it then layes before vs the dishonor of God, wound of the spirit of pro­mise, the danger of Apostacy, & endlesse misery the of vngod­ly; and with these, and other like Incentiues sends vs to the fountaine of mercy by sorrow, and confession, without which [Page 248]we were vtterly lost, but he that is held vp by the chin, cannot easily drowne; Gods spirit and our owne, deny finall Apostacy to the Elect called, being built on the rocke Christ.

3 A third effect is spirituall life in time of tentation, and se­curity, when the whole man is carried captiue by some strong suggestion, will, and affections, yeelding themselues vassals of hell, the senses, and members weapons of vnrighteousnesse, and all life of grace seemes vtter­ly lost; yet Conscience alone cleaues to the Lord: as it fals out with vs in some imminent danger, all the blood recoyles to the heart: so here Sinceritie retires to the fort of Conscience, and there strugles, and reluctes, chosing rather to die then yeeld; so that a Christian may be sayd to be in a swoone, there being no outward appearance of life, onely the pulse beates in euery [Page 249]part of man: his Conscience striues for life, thus it fared with the Church, Cant. 6.2. I sleepe, but my heart waketh: ouercome I am by coolenes of zeale, yet not transformed into sins Image, for my heart and Conscience re­taines life and puritie still.

4 Another effect of renued Conscience, is Zeale in Religion. mans heart is naturally indispo­sed to good, and cold in furthe­rance of any good cause, where­in Conscience your Remembran­cer, which by discoursing from the commandement, findes it the most excellent imployment, and hath the promise of Immor­talitie made ouer to it: and there­fore perswades vs to bestow our hearts, and vttermost endenour in following so holy a course: these dissolute times charge Gods Saints with wilfulnes, cu­riosity, and the spirit of singu­larity; whereas it is merely Con­science of duty, that we outstrip [Page 250]others of our Rancke: The zeale of the Lord hath caten vp, and leauened Christians so, that they cannot serue the times with others: Dauid resoluing to be silent a­mongst wicked company, Psal. 34.1.2 3.4. vnwilling to cast pearles before swine, yet his zealous spirit burnt within him: hee must either haue vent, or breake, and so makes an excel­lent sermon of mans frailty.

5 Inward peace and tranqui­lity of spirit, is a speciall effect of a good Conscience, it onely can still the heart, and minister a full repast of comfort in time of outward calamities: from its strength it is, that the heart is enabled to liue by faith, mini­string assurance of the eternity of Gods loue, of the certainty of the promise, and of the Lords hand stretched forth for the de­fence of his cause, he that is at peace with God, and his owne Conscience, needeth not to feare though the gates of hell, and death [Page 251]should muster al their forces against him. Psal. 42. vlt: Dauids con­science expostulats with his trou­bled heart, and proposes the E­ternity of Gods mercy, as a Cor­diall thereto.

6. The last Effect of good Conscience, is assistance till Iudge­ment; It will neuer leaue vs, till the Grand Commander of all hearts, hath heard and approued Its witnesse: Friends, honors, ri­ches, attend vs but to the graue, prouiding in lieu of our seruice, we be honorably enterred; but it stickes to vs in the graue: Re­surrection, and Iudgement, nou­rishing in our hearts such bold­nesse, and confidence in the pre­sence of heauen and earth, as is wonderfull: When the Ruffians of the world, who seeme to be men of resolution, and vndaun­ted hearts, shall tremble euery joynt of them, as men at their wits end, Good Conscience shall haue ioy and game, sith its saluation [Page 252]is nearer then when it first belee­ued. Pro. 28.1. Guilt causeth ter­ror at the shaking of euery leafe.

The Consideration of these Effects of Renued Conscience, Ʋse Informes vs of the securitie, Infor. a Christian hath from temptation, hauing a discerning power to e­spie what is amisse, and Recouer after falles; so that the Tempter may manifest his spleene, nibling at the heele of our Lord in his mili­tant members, but cannot breake the skin, bruise it onely, where­in, as a musled Mastiffe, he doth more terrifie then wound vs.

Now whereas Temptation is of such consequence, it will be of vse to see the kindes of it, be­ing two-fold.

1. Temptation of seducement mentioned Iam. 1.15. Man is tempted, when he is drawne aside of his owne concupiscence.

2. Temptation of Buffetting, or grieuance, 2 Cor. 12.7. Paul had a Messenger of Satan, to buffet [Page 253]him, the which may be thus di­stinguished. In seducement we are pressed with some lesser, or darling corruption, whereto our Appetites by nature are most propense. Contrarily, In Satans buffettings, we are dogged with the foulest lusts, of Atheisme, I­dolatry, Blasphemy, Murther, or the like, that by the Considera­tion of such hellish lustes, wee might suspect our assurance, or walke heauily towardes our pur­chased Inheritance.

These two are the Engines of Satans malice, our molestation; the one of which thou art sure to suffer, wert thou as eminent in diuine Reuelatiō as our Apostle, as rarely sanctified as the Lord of glory; let vs therefore see how Conscience doth, or may bestirre her selfe, to Repell these furious darts of the euill one.

When these furious darts of hell, fall as thicke as haile-shot. Conscience supports the soule by [Page 254]Consideration of,

1. Christs Kingly office, who, as Mediator hath vndertaken to bring the Elect to saluation, and therefore as Lord of the Church her enemies, it concernes him to proportion tentation, to the ha­bilitie of his grace in vs; heres a counterbuffe to the most vio­lent onset, no Tentation can be­fall vs, but which agrees with humane frailtie, and with which our God will vouchsafe a graci­ous issue, 1 Cor. 10.13.

2. The successe of our Con­flict: we are not required to o­uer top the power of spirituall wickednesses, the field is already won, while we stand on tearmes of defiance, and yeeld not what hath cost the Captaine of our sal­uation so deare; we are freed of danger, all he can doe is by plowing with our heifer; he is no Commander of our will, all we need doe, is Resistance, being al­ready possessed of a glorious tro­phy. Iam. 4.7.

3. The spirits Conuoy; we are led by the spirit into the lists of tryall, who attends the issue, not as a spectator, but Concom­batant with vs: did we contend with our owne weapons, we might justly feare the power of darknesse: but sith the Spirit helpeth our infirmities, supply­ing life and courage to vs fain­ting, directing to the double-edged sword of the word, a soue­raigne cooler to the heate of hel­lish lustes, Mat. 4.1.

4. The benefit that redounds in the sanctified vse thereof; tentation is of vse to set grace on worke, to keepe it in action, which otherwise would rust and canker by neglect, who is it that hath beene in the Purgatory of tryalls, but may acknowledge more humilitie, a more narrow heeding of the heart, better abi­lities in prayer, more intimate communion with God, & swee­ter experience of his fathers en­deared [Page 256]affection. Rom. 8. last verse.

The like vse there is of Consei­ence in Satans buffettings, cal­ming the heart amidst these hel­lish feares; in that

1. We are strangers to his Kingdome; did he possesse the hold, all things would be in a dead peace, which he euer nou­rishes, neuer discontinues, but a­gainst his will; theeues rob not emptie trauellers, nor dogs barke at any, but strangers; doth Satan molest thee? tis for that thou art at peace with God, which he hereby seekes to intercept.

2. He despayres of preuailing by seducement, which he had rather, had he any hope of suc­cesse. When he discernes thou wilt to heauen, he resolues to make it bitter to thee, or ere thou come there: of one of these he will not faile, either to doe thee a mischeife, or a displeasure: faint not thou at his fury.

3. New tryalls, haue euer the assistance of new graces; our good God suspends his malice, till he haue steeled and hardened vs by lesser onsets, & first fleshed vs with store of experiments, of his wakefull prouidence, so that we may not be easily taken of a holy course: the same hand that continues Satans messenger, en­ables Paul with sufficiency of grace, to continue vnder it.

4. Each member is to endure, but his owne measure in the bo­dy of Christ, how euer the pro­portion may be Geometricall, according to thy qualitie, and worth; yet euery one shall haue a measure, euen the head him­selfe, if brought into this holy societie, shall haue little rest, and that but for a season. Col. 1.24. Why then should the Lords ho­ly ones be thus disconsolate in tryals, sith their owne hearts can witnesse their securitie, and as­sure of a happie issue?

The last thing proposed, 5 to de­monstrate this Acquired good­nesse, Preferua. is the Rules of preseruati­on, as much skill being requisite to the keeping, as the attainment of an in offensiue Conscience.

1. Adde daily to thy know­ledge; the more light in any roome, the lesse darkenesse, and the more neatnesse; tis not pos­sible a blind man should distin­guish of colours, or proue a good Centinel to a Castle, or Compa­ny; there is many a tender-hear­ted Christian, is yet vnreformed through ignorance of his dutie; how many of vs depriue our soules of much solace by omissi­on of some duties, wherein con­sistes much sweetnesse, as medi­tation, watchfulnesse, and exa­mination, and all through igno­rāce of the worth, & vse of them. The Patriarks liued and died in the sinne of Poligamy, not through a­ny impietie, the Lord testifying that their harts were vpright, but [Page 259]merely through the mistaking of that place, Leu. 18.18. taking the word Sister, for one so by blood, which was spoken of a Si­ster by Nation, as those Clauses, to vexe her, and during her life, doe euince. Pro. 19.2.

2. Beware of burthening thy selfe with needlesse businesse; multiplicitie of affayres, is a maine enemy to the puritie of a good Conscience; both by

1. Filling it full of cases to be resolued, about the disquisition whereof, much time is spent, that might haue beene better imployed, and when Conscience hath so many Irons in the fire, some euer are burnt.

2. By filling the heart with cares, whereby it is made more dead, and vnfit to be wrought vpon: when these men are in hea­ring, their hearts are lawing, or chaffering, when praying, pur­chasing, or selling, which doe not a little hinder our proficien­cy [Page 260]in the worship of God; the thoughts as wings should carry vs in worship, euen to the man­sions of God, which being la­den with thicke clay, they glue vs to the earth, that the loadstone of Gods word cannot hale vs one iot from the earth. Ezek. 33 31.32. The Prophets hearers came diligently, sate demurely, attended carefully, yet to no be­nefit at all, their hearts following their couetousnesse.

3. Beware of vnbridled pas­sions, which ouer-beare Consci­ence (as in a Croud) by force of Armes, so that its wholesome Reproofes are neither heard, nor matters; affections, as fire and water, are but bad masters, good seruants; bad leaders, good fol­lowers. Thus it fared with Am­mon, his lust was so loud, and violent, that his sister Thamars motions found no place in him, though shee too much yeelded to his lust herein: so Ahabs heart [Page 261]was so set vpon Naboaths vine­yard, that no reason would sa­tisfie him; Naboath might not sell the inheritance of his fa­thers, hauing no need, and if he had had need, but vntill the next Iubilee; yet nothing will mooue him, he tumbles on his bed, like a franticke man, and cannot eat with­out a Sallet out of Naboaths vine­yard. 1 King. 21.3.4.

4 Such as desire to keepe a good Conscience, must obserue it: a neglected Conscience is euer filthy, for while men turne the deafe eare to Conscience gentle admonitions, the edge of it is blunted, and the heart made more impassible then before: to what end should Conscience cast poarles before Swine? its aduise is to precious to be made the foot­stoole of euery varlet, such as haue sworne to worke wicked­nes; making their faces like the Adamant, or neither milstone, that cannot blush at the foulest im­pieties, [Page 262]destroy not onely the peace, but life also of their owne consciences: Let the Saints be mindfull to obserue their owne hearts herein, seeing their spirits, are free from Collusion; if con­science fire the Beacon, there is mutiny abroad, none euer mis­carried that in iudgement haue hearkened to a tender conscience, 2 Sam. 16.10. as Dauids heart forbid him the reuenge of She­meis Rayling, so he denyed leaue to Abishai to doe it for him.

5 Doest thou desire a quiet conscience, beware of wounding it afresh, all sinnes doe offend it, but some sinnes doe destroy it; so that it moues slowly like a snake bruised in the hinder parts, as all sinnes committed against Knowledge: when men withhold the truth in vnrighteousnes, and rush on in sinne though it be a­gainst their knowledge, a dan­gerous degree, drawing neare that sinne, to which sacrifice is [Page 263]denied.

2 Sinnes against meanes, when hauing the remedie at hand, men yet are drowned in sensuality, and hauing the price of wise­dome in our hands, doe yet neg­lect the purchase: this careles­nes, wilfulnesse rather, charges sinne vpon the conscience, which though it saw disorder, yet did either conniue, or else checke so remissely, that its plaine, it was willing to bee resisted: Thus Adam sinning against know­ledge, and meanes, defiled both his and our consciences. Tit. 1.15.16.

6 Lastly such as would keepe a good conscience, must ease it dayly of such burthens as presse it downe. Atlas like it will beare Mountaines of miseries, but Mole hils of sinne will shudder it all to peices: a man bearing a burthen is vnfit to labour, or runne a race; so conscience tired with the pressure of sinne vn­mortified, [Page 264]vnrepented of, is dis­abled to the right performance of its offices respecting vs. Art thou soyled by temptation? thy onely way is to run to Christ by humiliation, and in his bosome open thy grieuances, disburthen thy heart of sinne, which if they settle in thy heart, will set the whole course of nature out of order: Thus as an Eagle by casting her bill, renues her age; so godly sor­row, not onely purges away our sinne, but also serues much the lengthening of our tranquilitie, and Consolation: Dan. 4.27.

Diuerse Vses arise joyntly from the consideration of these effects and Rules of preseruation; as

1. Ʋse. 1 We may be Informed of the worth of a good Conscience; Infor. all these effects are so excellent, so profitable; tis not possible the life of grace should be maintai­ned without them; yet we see it befals it, as it doth all other things, whose vse is common; [Page 265]Sunne, and Aire, are comforta­ble, and necessary to mans life, yet for their communitie, lightly set by, euen Manna prooues but a light meate, being lightly come by; so Conscience, as necessary to the being of a man, and well being of a Christian, is reiected by most men. We haue heard of the skill of Alchumistes, tur­ning all other mettals into gold, which were it so, yet a good con­science, is a more curious Artist, extracting the most precious treasure, not out of things di­uerse, but euen contrary: out of temptation it exhaustes experi­ence, and Christian heedfulnes; out of afflictions, the spirit of prayer, contentment, and hea­uenly mindednesse.

This serues also to admonish vs, Vse. 2 Admon. to endeuour this puritie of a good conscience, sith it is the light whereby the darke Cauernes of our hearts are discouered, a prop in tentation, a spurre to zeale, [Page 266]and a Table after shipwracke to the humbled soule, and what not? The greatest blessing that euer God bestowed on man, (excepting his Christ) either in his integritie, or fallen; who would not then endeuour the fruition of it. There are two things vsually whet on mans in­dustry, raritie, difficultie; which both doe most sweetly concurre in this prize of a good conscience. Now seing this purchase is most excellent, let me prouoke you hereto by these motiues.

1. Motiues. A pure Conscience hath a witnesse in euery mans bosome, it needs not goe far for euidence, to prooue the equitie it hath, its very enemies will witnesse with it. 2 Cor. 4.2. Paul approoues him­selfe to euery mans conscience, whe­ther he did adulterate his mes­sage, Deu. 32.30 or no. The Church of God appeales for Arbitrement to her enemies, who yet could not gainesay her, as ppeared by their feares, in 1 Sam. 4.8.

2. A good Conscience giues vs title to, and pure vse of all the creaiures of God: Man by the fall, lost his interest, and domi­nion of the creatures, which he neuer recouers, till he be in Christ, by whom our losse in A­dam is made good to vs againe. A wicked, & vnregenerate man, holds his possessions onely by the tenure of vsurpation, who though he feed on the blessings of God, yet his title is crazed, in that he neither knowes, nor obeyes the truth, 1 Tim. 4.3.

3. A good Conscience can judge it selfe, and all things else, be­cause it is a direct line; the rule and bond of euery mans Consci­ence is the same, so that he which hath acquaintance with the mo­tions of right Reason, can deter­mine what himselfe is bound to, and all others besides; also what it selfe was in the time of natural vncleannesse, and consequently, what all others in the same state [Page 268]are; yet is it not liable to any censure, but Gods, 1 Cor. 2.15.

4. It onely hath truth in the in­ner parts; others may haue God in their mouthes, when yet he is farre off from their reines, but the orna­ments of the true Conuert, are they of the hidden man of the heart; let the vnfound professor stand vpon forme, retaining in his heart the stumbling blocke of some loue-sin, yet it will re­serue the soule for an habitation to the Lord of glory: and fore­shewes, tis a question whether the desire of being, or the dislike of seeming sincere, be greater in it. Psal. 51.6.

5. Lastly, the more puritie thy Conscience hath in it, the more it is like God, growing in degrees of holinesse, till it haue filled vp that measure allotted to it in the body of Christ; now it hath at­tained abilitie to approue, will, and affect that which is good, and onely that ordinarily, de­sirously, [Page 269]approuedly, a rare per­fection, 1 Ioh. 3.3.

This lastly, Ʋse. 3 Refute Refutes their er­ror, who deeme it the least mat­ter of twentie, to be Religious, as if euery puny, and nouice could attain this purity of a good Conscience, whereas you heare by these Rules of preseruation, that great Christian industry is requisite herein; here are strong holds of sinne to be subdued, and a blamelesse carriage to be main­tained, amidst a crooked generati­on; and briefly, the heart and life to be approued to a God of pure and peircing eyes; euery loose, and vngirt Christian, must not think himselfe sufficient for such exploytes, as these. He that is re­nowned amongst the Gentiles for his twelue labours, is yet sayd to faile in the least of these, the ma­stering of his owne spirit. Pro. 16.32.

Hitherto hath beene handled that Inchoate goodnesse of our [Page 270] Conscience, which by industry in holy meanes, is attainable in this life. It remaines we now come to the Consummate goodnesse, reserued onely vnto the times of our perfection, in the Image of God, whereof the Lord is pleased to giue vs a taste in the way, as Moses on the Mount had a prospect of the promised Land, that our affections might be tryed with the loue of, and longing af­ter the same; and therefore we are vnable to make a compleate Discourse, yet a relish hereof to saue our longing wee may at­taine, by the consideration of these three things.

1. This consummate blessed­nesse consistes in perfection of knowledge, both for the things discerned, as also the certainety, and measure of the knowledge of them; here we determine of things darkly, and weakly; there the mind shall clearely, and di­stinctly judge of what euer may [Page 271]further blessednes; all the know­ledge we haue in the way, we know how we come by it; our sweetest dayes haue beene spent in Artes, and yet what we know is the least part of that we might; there all ordinances and disci­pline shall cease, our immediate vnion with God, is the fountaine of heauenly Illumination, and the perfection of Gods Image shall dispell the mistes of error, and ignorance. Peter beholding a glimpse of Christs glory on earth, was in an extasie carried beyond himselfe, and without instruction, could denominate Meses and Elias, that talked with Christ. And the 1 Cor. 13.12. concludes, Our knowledge though sanctified, to be but darkly through a glasse, there compleate, face to face.

This knowledge is increased indeed (say the Papistes) yet not by vertue of our vnion, Ob. or the encrease of the habit, but speci­ally [Page 272]in regard of the Medium, through which the eye of their vnderstanding looketh, to wit, the glasse of the Trinitie, through which they discerne not onely themselues, and other heauenly things, but also all things on earth besides.

Which figment at the last cast, Ans. they haue inuented to prop their Inuocation of Saints and Angels; for answer, let it be obserued,

1. That they make God but the helper onely, and not the primary cause of Illumination; as the Prospectiue glasse is an Instrument, carrying our sight more vnitedly to the obiect; but yet nothing auailes a blind man, to procure sight.

2. Such as looke into the glasse of the Trinitie, see all things that are the obiect of diuine vision; as he that lookes into an Opticke glasse, sees all things the end of the glasse buts vpon: but the Saints in glory, see not the ob­iect [Page 273]of Diuine vision, which is things present, past, and future, seing all things are present with God. The Angels know not the day of Iudgement, which is part of diuine vision, as well as the state of the Church on earth: Therefore the Saints in glory looke not through the glasse of the Trinitie.

2. The second degree of per­fection, is Immediate vision; here in the way we haue a sight of God, faith beholding things inuisible to Reason, but tis but through the lattesse, or standing behind our wall, onely by the mediation of his word & works, by which God is not desciphe­redaccording to his essence, but according to our modell of ap­prehension; here his Saints see but his backe parts at the most: it being impossible that a crea­ture, as Gods word and workes are, should comprehend that is Infinite, but there we shall be­hold [Page 274]hold him face to face, in as full and ample manner, as tis possi­ble a finite capacity (extended to the highest straine) can conceiue an infinite one. 1 Ioh. 3.2.

3. The third degree, is Rest and freedome; then shall we dis­pend (for euer celebrate rather) that eternall Sabbath of Rest, whereof our weekly Sabbath is a resemblance: here the safest e­state is subiect to alteration, the world being maintained by vi­cessitude of contrary things; there Eternitie will not alter one iot of our blessednesse, where that promise shall haue its full accomplishment, They that die in the Lord, rest from their labours; from the labour of sinne, from the labours of misery, from that worke of faith, and that labour of loue, which here are of vse, from that patience of hope, and grieuance of godly sorrow, vn­der which here in the way of our pilgrimage we groane, and [Page 275]sigh. Those of those graces which shall remaine, haue other man­ner of heauenly imployment. This rest is by the Prophet com­pared to beds, which are our sweetest refreshings. Isa. 57.2. And as our Conscience hath rest, so freedome; Conscience will then haue finished its apprentiship, and is freed from,

1. Imperfection; here it is assailed with error, ignorance, scruple, and stupiditie, whereby it mistakes the obiect, calling e­uill good, good euill; and also bindes it selfe with lawes the Lord neuer made; yea, here it oft times suspends it verdict, suf­fering the heart to take the swing in what it lusteth; but there all these blemishes shall be done a­way, and it truely determine of good onely, sith no euill can in­uade, much lesse inhabit those Mansions of holinesse, and glo­ry.

2. It shall haue freedome from [Page 276]violence and wounds, by any dis­ordered passion, now the sensu­all appetites will doe what they lust: and if Conscience offer to gainesay them, they threaten turning its necke behinde it, and care not a rush for its authoritie: but there all disorder brought in by sin, shall be banished to hell, with its foster-father the Deuill; and Conscience shall possesse that former souer aigntie it had in the state of Innocency; nay, will and affections shall be so heauenly, that they will preuent Conscien­ces instigation, striuing them­selues to out-strip it in excellen­cy.

3. It shall haue freedome from its viatory office; here it was Gods Deputy, and mans Iudge, but after it hath once gi­uen vp its account, at the day of Iudgement, it shall neuer be so burdened againe with feares and cares: and indeed it shall not need to record mans life, being free [Page 277]from blemish, nor yet spurre mans heart to good duties, be­ing now forward of its owne ac­cord, hauing put off the shoes of sensualitie, and clogges of corrup­tion, nor yet needs it checke man in the least matter, there being a joynt and sweet harmony in the whole man, to doe the will of the Lord.

This perfection of happinesse, Ʋse. 1 Instr. teaches vs, what to thinke of the excellency of the state of glory, since one facultie hath all these Royalties, and many more, shad­dowed by the vaile of our igno­rance. What may be the happi­nesse of the whole in the Mansi­ons of blisse? When all shall possesse the kingdome of Christ, all crowned with the diadem of glory; Excellent things are spoken of thee, thou Citie of God. All we can say is, that we can say no­thing in so deepe a mystery; let vs therefore leaue it with a Selah, admiring that ineffable happi­nesse, [Page 278] that is prepared for the Saints by the Lord Iesus, their head and Spouse. Mat. 25.34.

Here is also matter of Encou­ragement, Ʋse 2 Encour. to the maintenance of a good Conscience to God-ward, who hath prepared such an excel­lent Reward for all such as long for his appearance. Let the worldling dreame, there is no happinesse to the wedge of gold; and the A­theist belch out, there is nothing gotten by seruing of God, (true as thou dost to the halues, which procures rather a curse) yet wee are well assured, He that hath pro­mised to come, will come, and will not tarry, I, and bring his Reward with him. O let not any neglect so great saluation! Here is a Sea of blessednesse, an euerliuing foun­taine of ioyes, had we the bucket of faith and zeale, to draw and drinke of the same. Heb. 11.10.26.

CHAPTER IIII.

THVS farre we haue handled the facul­tie and goodnesse of Conscience; we are to proceede to the last poynt in hand, which we gather by the opposition of tearmes, Contraries being Rela­tiues, [Page 280]doe mutually place and displace each other; he that de­scribes a good man, must needes descipher an euill also, in that a difference must be made twixt the thing defined, and the con­traries thereof: and what is de­nied in the one, is predicate on the other; so that Paul speaking of a quiet, and inoffensiue Con­science, informes vs of the con­trary, an accusing Conscience, which he endeuours to auoyd: obserue then,

There are some whose Conscien­ces are euill and offensiue. Doct. Heb. 10.22. Gods worshippers must draw neare God, hauing their hearts cleansed from an euill Conscience; and Isa. 57.19. the wicked man is compared to the troubled Sea, for the inward disquiet of his heart; which to confirme, he produces the Lords owne testi­mony, There is us peace, saith my God, to the wicked; and good rea­son for it.

1. Reas. Some haue defiled Conscien­ces, which are euer vnquiet, ha­uing nothing in them but impu­ritie, who though they haue a dead peace for a while, being buried in dissolute lustes, and desperate securitie, yet this peace is but crazie: when lazy Consci­ence is rowsed, it is more violent then euer: so that we may well conclude, a defiled Conscience is euer turbulent, and vnquiet.

2. There are some whose liues are nothing else but a course of disobedience: so that Conscience hath new cause of broyles euery day; such as are desperately wic­ked, make naturall Conscience storme, though it haue no sauor of godlinesse at all, meerely by the power of natures N [...]tions, which discerne onely grosse e­uils, yet is it not so depraued as to giue the sinner any rest. This e­uill in the Conscience, is two-fold, first, Naturall; secondly, Acci­dentall.

Concerning the naturall Im­puritie, true it is, there is more rectitude in it then in all the powers of nature besides, that God might haue a witnesse, and man a Iudge in euery mans bo­some, either to further his con­uersion, or leaue man without excuse in the day of account; yet hath it not escaped scotfree, sin as a Plague infecting the whole man; according to that Axiome, The first man defiled the Nature, and euer since the nature defiles the man. This euill of Conscience, consisteth;

1 In error: in its primeaue puritie, it did truely discerne of all sublunary things, and had an insight into the seuerall na­tures, and causes of the creatures: but now in stead thereof, there is a vayle drawn ouer the creatures, so that man can not now vnder­stand them without education, and much paines in learning. Gen. 30.18. Leah takes right [Page 283]for wrong, deeming that God had blessed her for giuing her maid to her husband, which might haue procured a curse, had not the Lord beene more gracious.

2 In weakenesse: now it hath little, or no vigor in it: reprooue it may and admonish: but to what pursose? it cannot awaken mans heart asleep in security, nor bridle stubborne will, Gen. 4.7.8. The Lord himselfe vses mo­tiues to Caine, putting weapons into his Conscience hands, he shall be thy seruant, and I will reuenge his wrong, Sinne lyes at the doore, yet all will not keepe him from Fratricide: so weake was his heart.

3 In losse of soueraignty: in the state of Integrity, Consci­ence was cheife Lord, to whom Will and Affections owed suite and seruice, and durst not chuse, nor refuse their obiect, without its both priuitie, and consent; but now sinne hath inuented [Page 284]that order of nature, and euery base lust will out-braue Con­science to its face, making it a vassall to sinne with it selfe, Gen, 6.1.2. Here amorous passions preuaile more to the choyse of vnlawfull marriages, then the Couenant of God in the Consci­ence, to hinder the same, so that Reason and Religion were cap­tiuated thereby.

4. In scruple, Conscience we find in many men is very vnequall, straining at a Gnat, and swal­lowing a Camell, and knowes no difference twixt vertue, and vice: hence our Papists do shriue themselues for eating an egge, but make no bones of a lye, or oath, yea well were it, if these scruples were confined to such Libertines: the Christian and mortified heart, makes the life of the person bitter in needlesse restraints, and without calling, rushes vpon vnwarrantable Of­fices: Col. 2.21. so that he needs [Page 285]a curbe, Eccle. 7.16.

5 In stupidity and suspense; whereas it should dispatch cau­ses brought into its Court, ei­ther by the phantasie, or senses: it hath learned to pause, and make demurres, like Delatory Lawyers: meane while, loose and vaine thoughts take such posses­sion of the heart, that it hath much adoe to remoue them a­gaine; whereas it should deter­mine forthwith, whether good or euill, and if euill, disswade the affections from it, Ier. 4.14. This nature of Impurity is of vse,

1 Ʋse. 1 To instruct vs what to iudge of our naturall condition, Instr. seeing the Conscience which is the soules Centinell, and Pilot is so maimed, and defectiue, full of such vanitie, and weakenesse; sure if we should view the Infe­rior powers, wee may finde yet more abhominations: They are farre wide, who compare man [Page 286]in his pure naturals, to a mai­med man, seeing the death of sin, and the night of Ignorance hath ouer-spread our whole man, and we become heires of death, being alients from the Couenants of God, through the Ignorance that is in vs: free indeede we may be from tentation in this estate, not that Satan feares the conflict, but spares it, the hold being already his, Ephe. 2.12.

2 Instr. This also instructes vs that none neede to be discouraged for the slanders of vngodly per­sons, whose tongues herein are no slanders, seeing they are as blind as betles in the things of God, and cannot therefore de­termine aright: Incompetent Iudges they are, as fit to censure Religion, as an Asse to play vpon the Harpe: Such as want the Spirit of Sanctification, 2 Pet. 1.9. are blind and cannot see farre off, such hid­den things, as the fine linnen of the Saints righteousnesse, the spirit of [Page 287]Adoption, nor the comforts arising from the assurance of our Recon­cilement. 1. Iohn 3.1.

3 Wee may here learne also the necessity of Gods ordinan­ces, whereby this error and weakenes is dispelled: These wea­pons of the Lords warrefare, are mighty through God, to the pulling downe of the strong holds of sinne in vs, and to transforme vs into the Image of Christ: The worlds Po­liticians for no such worth in the Ordinances of God, through their ignorance of causes; for causes, are virtuall, either for some inherent quallity in them, as all medicinall salues, and po­tions are, or else by Counsell, and diuine dispensation; of which sort are the word, and prayer; auaile­able they are to purge the heart from dead workes, yet not by nature, for then the worke done, would serue the turne, but by diuine Ordination: vnlesse as the Minister speakes to the eare, [Page 288]so the Lord by his spirit diue in­to the Inner man, all is in vaine: make vse therefore of the day of grace, while the Sun shines, least thou lose both it, and thy selfe, Pro. 29.18.

Thus much may suffice the treaty of the naturall impurity in the Conscience: The Acci­dentall, which as rust cleaues to the Conscience, may be discoue­red vnto vs, by consideration of

• 1 The Causes.
• 2 Degrees.
• 3 Kindes.
• 4 Properties.
• 5 Rules of Recouery.

And first of the Causes from without man. Causes frō without.

Secondly, from within man.

First, of those from without.

1. without. Gods Curse vpon man in the loynes of Adam, which actually workes in our nature as soone as man by the vnion of soule and body, becomes a per­son, tending not only to the de­prauing [Page 289]of all the faculties, sen­ses, and members, but all their actions, which euer they pro­duce, during the state of corrup­tion: yet is this most iust in God, hee being a common person, and parent; and we in this diuine Relation, as truely parts of him, as any members of his body: No man blames a Iudge in the execution of a wife, or murthe­resse, though shee haue already conceiued Child, if it be before the time of life, for till then it is not a person, nor can be distinct from the mother; so the Lord censures vs before we had a per­sonall existence, or any being in Reason, sauing in that Idea and Arch-type of the creatures, eter­nally in the diuine minde, Rom. 3.23.

2. Natures defect in the body, which being the soules Organ, and instrument, doth either fur­ther, or hinder the soules dexte­rity in working, as it is more [Page 290]or lesse fitly organized, thereto; hence it is, that where the body answeres not the soules agility, and dexterity: the mind of man is possessed with folly, or distrac­ted by phrensie, or lunacy: yet these defects in nature, doe no­thing blemish the perfection of Gods workemanship; seeing the perfection of the whole, shines forth the rather in the debilitie of the parts of some of the crea­tures; as the benefit of sight is best discerned, by the beholding of a blind mans carriage.

3. The third cause, is spiritu­all Iudgements: men abuse the light of knowledge, in withstan­ding the offer of Gods grace; which occasions the Lord to giue them ouer to spiritual blind­nesse, that in seeing by (specula­tion) they vnderstand not (prac­tically,) but grow more hardned, and in Iudgment more stu­pid daily. Isa. 6 10. Yet is the Lord herein most Iust. An Ap­prentice [Page 291]hath giuen him by his Maister a Candle, to light him to bed, which he abuses in ligh­ting him to game, or drinke; whereupon his Maister takes it from him, blowes it out, and sendes him darkling to bed. In the way whereto, he breakes his face, or armes, by some fall. Will any man blaine the Maister, sith the Candle was his, and allowed onely for vse? I trow not; euen so, our abuse of the knowledge we haue, occasions this Iudge­ment from the Lord.

Now the causes from within man; are these, Within.

1. Originall sinne. The staine and filth whereof, is as naturall, and hereditary, as any qualitie in man, making vs for the present lyable to Gods wrath, and by working in our affections, and members, bringeth forth dayly more vngodlinesse, whereby e­uen the light of Reason in the Conscience is eclipsed. Euery sin [Page 292]is of an attractiue and growing nature, encreasing from little to more; and like a Gangrene in our joynt, secretly creepes vpon the whole: so this naturall impuri­tie, til it haue brought our whole nature to sins conformitie: this growth of sinne is set forth by S. Iames 1.14.15.

2. Ignorance; when the mind of man is destitute of the Princi­ples of good and euill, it comes to passe, that much filthinesse lodges in mans bosome, vn­seene, vncensured Nature sayth, Euery like begets the like to it selfe, so naturall blindnes begets such stupiditie, that some men differ little from beasts, vnlesse it be in the worser part. Where doth I­dolatry, Atheisme: securitie, and vnteachablenesse raigne, but where Ignorance is had in high esteeme? Pro. 19.2.

3. Neglect: while men har­den their faces against Consci­ence voyce, rushing on what it [Page 293]forbids, and deferring what it perswades, they defile their owne hearts; Pro. 15.4. peruersenesse euer ma­king a breach in the spirit of man. Also, Custome of sinning causes habits of impietie, which cleaue as fast as the flesh to the bones; and therefore as they are acquned by frequent action, so neuer abolished but by much sorrow, and instancy in holy du­ties. 2 Tim. 3.13.

4. The raigne of sinne addes much to the defilement of Con­science: where euer any notori­ous vice beares sway, all the powers of nature are made drud­ges thereto, whereby the mind it selfe is heaued off the hinges; and after a while is content to see, and winke, and winke and see. Iudas a long while suppres­sed the flames of couetousnesse, by the greene wood of the pre­sent bagge, and future enlarge­ment by his Maisters earthly Kingdome, which after brake [Page 294]forth more furiously.

These causes of Conscience Im­puritie teaches vs; Ʋse. 1

1. Instr. Of all others, the greatest are spirituall judgments, though insensible to the naturall man, yet doe wound deeply the soule and spirit of roan, and are not onely effects of Gods displeasure, but stumbling blockes of sin in our hearts; and besides, b [...]nd vs ouer to endlesse misery: such are the spirit of slumber & securitie. Rom. 11.8. To be giuen oner to vile af­fections, Rom. 1.24. and a Re­probate minde, Rom. 1.28. All which yet the vngodly carry with a faire out-side, being the onely jolly fellowes in the e­steeme of the world; whereas their inward parts are very wicked­nesse, and they by these spirituall desertions, Reserued in chaines of Impentency, vnto the great day of the Lord.

2. Infor. We are here also Informed of the nature of sinne; which like [Page 295]the hop, creeps vp to the highest power in our natures; one de­gree of vanitie drawing in ano­ther, iniquitie being haled with the Cartropes of vanitie. Naturall concupiscence, is the mother of all mischiefe, hatching the egges of lust, which when it is concei­ued, brings forth liking, liking prouifion how to compasse it; forecast produceth action, and frequent trading in sinne the ha­bit, vntill Conscience it selfe be maimed, and the whole man car­ried as on wheeles to perdition. Achan first saw the prey, then coueted it, then tooke it, after hid it, and lastly, stood stiffly to the deniall of it: and all these de­grees were acted in a trice, so vi­olent is the current of sensualitie in mans heart. Iosh. 7.22. Such therefore as giue their hearts li­bertie to haue a little sport, and dalliance in sin, vnder pretence of stopage, when they please, doe gall themselues; these theeues of [Page 296]suggestion once admitted, will riffle the heart or euer they blin.

2. Degrees. Concerning the second thing, the degrees of this euill in the Conscience; they are either, 1. In this life; or, 2. after this life. For the degrees of it here; they are,

1. Lazinesse, and contentment with naturall light, which makes the person vnfit to be wrought vpon; they haue not liued thus long, but they hope they know their duties, as well as the Prea­cher can tell them; and for faith, he is not worthy to liue, that will not beleeue God; they thanke God, they haue alwayes had a true faith, and good hearts to God-ward; and so long, let o­thers say their pleasures, they will like themselues, nor their state euer the worse. This is the sicknesse of many English Prote­stants, who cōtenting themselues with the name and shell of Reli­gion, liue and die in a carelesse [Page 297]and fruitlesse vse of the day, and meanes of grace. Thus Ierusa­lem occasioned her vtter ruine, by despising her visitation, Luk. 19.42.

2. Another degree is wilfull and affected ignorance; when men see the light, but dare not approach it, least they should be reprooued by it, and so their hearts (now quiet) diseased thereby. Like the Elephant they are, which before he drinkes, bemuds the water, least his de­formitie should appeare. Some of these I haue known run from their own Pastor, in whose doc­trine there was a cutting power, to other Sir Iohn Lack-latines, vnworthy the name of a Mini­ster. These men would fame haue a smooth and euen way, without trubbes; but the Mini­stery hath so galled their hearts, that they could not sleepe qui­etly in their beds; and hence re­solue to shut their eares from [Page 298]hearing the Law, as Owles hating the light of the truth. This is a further degree then the former, wherein Conscience it selfe rises vp in Armes against God, its Maister. Ioh. 3.19.20.

3. A third degree, is volun­tary consent to the temptation; when not onely the inferiour powers of the soule; but the mind and Conscience grow dissolute, which indeed should struggle, and reluct against sinne, yet now is become an Agent, and Factor for it: and is therefore fitted with colours, and distinctions, to set a faire die on a foule cause, tur­ning the terrors of the Lord, into a doctrine of libertie in sinne, I­sa. 22.13. Let vs eate and drinke, (say these Ruffians) for to mor­row we must die. A strange de­gree of Impenitency, when men can acknowledge a Iudgement, and to morrow next, the day of appearance before the Lords tri­bunall; and yet these considera­tions [Page 299]worke no remorse in their hearts, but rather a hellish Reso­lution, to swill and sweare, while they haue an houre to breath; whose censure in the 14. verse, is most terrible, to wit, finall Im­penitency.

4. The last and worst degree of this vncleanenesse, is a Con­formitie to sinne, and Satans I­mage; sinne is now so incorpo­rate in them, that while they liue and moue, they cannot but doe it. This Image of hell, con­sists in,

1. A direct hatred of all truth, and honestie, taking the grossest crimes for vertues, if they tend any way to the disparagement of the truth. Ioh. 16.2. Our Lord mentions some, whose Conscien­ces were so hellish, they deemed it good seruice to God, to kill his Disciples. And haue not our eyes seene them, who haue wished one moneths libertie, for the butchery of the Saints?

2. A loue and liking of no­thing but that which is directly euill; how many are there, whose sleepe departes from them, vnlesse they cause some to fall? The deuils purueyers for the foulest Impie­ties, whose wils are turned di­rectly from God. 2 Tim. 3.3.

Now concerning the euill, and vnquiet in the Conscience, after this life; it must be obserued by way of premonition, that what­soeuer euill offices, mans Consci­ence doth him here, the same it continues to the damned, after the period of mortalitie; sith it is then specially one of the Lords Executioners, to inflict that tor­ture of Gods wrath, being one of his vials, filled full of the wine of Gods indignation.

For the Illustration whereof, obserue with me;

• 1. The actions it doth.
• 2. The manner.

The actions;

1. It vpbraides; 1. with neg­lect: 2. losse.

With neglect;

1. Of many sound and just Reproofes, pressed on their Con­science by the Word, diuiding them their present portiō, which they posted off without attenti­on, without reformation.

2. Of so many sweet Exhorta­tions, inuiting to the most ex­cellent state of holinesse, of hap­pinesse, to which yet it turned the deafe eare, esteeming Religi­on, a disgrace to a manly, and generous spirit.

3. Of so many gentle correc­tions, and warnings from the Lord, to haue weaned them from the sweet of sinne, by the Inter­position of the thorny hedge of troubles, which yet they haue slighted, hating to returne, Iere. 2.30.

2. It vpbraides the heart, with the losse of,

1. So many gracious promi­ses, [Page 302]which they might haue in­ioyed as well as any others, had they not hardened the heart a­gainst the condition of holines, required therein.

2. Of such holy motions, as were distilled into their hearts by the spirit of grace, which yet they haue quenched by wilfull resi­stance; alas, many a sigh, and godly wish, they haue strangled in the birth, which now they la­ment!

3. Of Redemption by Christ, the efficacy of whose bloud, was offered to them in the Gospell, which yet they haue trampled vnder-foot, as an vnhallowed thing, Heb. 10.29.

4. Lastly, it vpbraides the losse of the possibilitie of heauenly glory; a Sermon of blessednesse in their liues, was lesse esteemed then a winter-tale, but now they prize the inheritance of the Saints, whom formerly (poore Snakes) they did lade with disgraces; [Page 303]but now if they had a thousand worlds, they would depart with all, for the fruition of their joyes one houre. Now the cleare visi­on of God, the societie of the Saints, and Riuers of pleasures at the right hand of God, runne in their minds: O that they could forget their losse!

2. The second action it doth, is, It wounds, and gnawes, & lashes the heart of man, fretting with­in man, for the former euils com­mitted. Now the Consciences of many men, are lulled asleepe, on the downe-beds of securitie; but then its clamors will be so loud, its voyce so shrill, and peircing, that it is a very hell, to endure an enraged Conscience, the begin­nings whereof, we may see in persons male-content, who fly­ing the sting of an accusing Con­science, seeke by laying violent nands on their owne liues, to es­cape its galling. This, some haue compared to a Vulture, euer [Page 304]gnawing, and feeding on mans heart, to a fury, euery haire of whose head was a venemous Snake; so wittie men haue beene to set forth their owne misery.

3. It terrifies and affrights the damned: a guiltie Conscience (we know) makes men deeme euery tale that is told, is of them, and to thinke, that euery bush is a beare; causing feare where no feare is. Much more will it skare the sinner, in the pit of perdition; where euen the soules haue their obiects of feare, and terror. If Cain on earth feared, euery man would kill him, vexed with guilt of conscience, what a peck of feares thinke we him in now, enuiro­ned with a Legion of Deuils? who besides the Lords Commission, haue euer ought man a bitter spight. Hence arise those wee­pings, and wailings, those skrek­ings, and howlings, mentioned Mat. 13.22.

4. Lastly, It subscribes the [Page 305]righteous judgment of the Lord, confessing its desert, to be no lesse then the punishment there­of; Mans spirit will sustaine his in­firmitie. While Conscience takes our part, it is no smal matter can appall mans heart, but here it is become mans enemy, setting in foot with the Tormentor; prouo­king those hellish furies to lay on loade, and spare not, sith he hath out-faced the Iudge him­selfe, in despising the offer of his grace: and also replying to mans hellish out-cryes; nay, it is well done, I told thee as much when thou mightest haue preuented it; nay, beshrew him if he spare thee: now thou feelest what it is to sinne against God; what to offend a Conscience so friendly, so sweet a companion.

These are the actions it doth; the manner followes.

1. All these euill offices it doth most rigorously: during this life, it was so weake, and [Page 306]maimed, that its offices were ei­ther left vndone, or without life, and power; so that the sinner neither felt, nor feared its lashes; but now like a robbed Beare, or trodden-Serpent, it prosecutes him with the haue & cry of dam­nation, mercilesse and endlesse torment. There no colourable distinction will stop its mouth, no bribes of pleasure, or profit, can cause its silence. From this rigor of Conscience, wee haue a Prouerbe; He hath a hell in his bosome as goodly as he makes it.

2 All these it doth restlesly, giuing the sinner no ease, no res­pit: In this life paines and dis­eases haue their fits, twixt which there is a breathing space, to reuiue the spirits: but in hell, Conscience neuer blines condem­ning, lashing, and torturing the sinner, being set on, and backed by an infinite, and endlesse wrath, the edge of its reproofes, will no longer be dulled; it sets [Page 307]it on for forgetting; and for this cause, its fitly resembled to that disease, called the Wolfe, which is euer sucking and gnawing, till it haue made man like an Ana­tomy, neuer ceasing till it haue exhausted the vitall powers. In that torment the Glutton shalbe denied one drop of water, one dram of refreshing to his paine: Luke 16.25.

3 All these it doth Eternally, after Millions of Millions are spent in tbose fiery flames, their yeares are as ready to begin as e­uer: a Childe with a spoone may sooner empty the sea, then they accomplish their misery, this word neuer, is that which galles the heart of a sinner: on earth we say, extreame passions take a­way sense, and nothing violent is perpetuall: but in hell it is farre otherwise, a wonderment it is, how the powers of nature shall be fitted for torment, that wher­as one would thinke such extre­mity [Page 308]of paine, would breake the stoutest heart, yet the same wrath that imposes positiue torment, supplies spirits to beare it with­out consumption, without anul­lity, a riuer of brimstone is not con­sumed by burning: Reue. 14.11. Isay 66. vlt.

But me thinkes I heare you obiecting, Ob. how doe you know these things of hellish Conscience, hauing neuer felt them?

1 Experience is the Mistresse of fooles, An. can not a man know that fire is hote, vnlesse hee put his finger into the flame? All these offices conscience performes to sicke persons, and men con­demned to die, being but the first fruits of their future inheri­tance; but tell me, wast thou euer in the Purgatory of an afflicted Conscience? Didst thou euer feele the terrors of the Lord? or hast beene skared by dreames and visi­ons in the night? Or hast thou e­uer learned, what a thing it is to [Page 309]behold a guiltie Conscience? and an angry God without Christ? If not, blesse God for the sense of his loue; or otherwise, thou wouldest haue felt as much, as now thou hearest.

These degrees of euill in the Conscience, are of vse for Informa­tion, for Exhortation.

1. Ʋse. 1 We are here informed of the just Iudgement of the Lord, Infor. in imposing the same torment on wicked men, he doth on euill Angels, they are as like as two twins can be: Satan was his own tempter, so they wilfully harden their owne hearts; he hath an in­uetera [...]e malice against Religion, and they scorne, reuile, & perse­cute to the vttermost the Saints; he more wicked where his chaine is shortest, Reu. 12.12. and they more dissolute towardes their end. Isa. 22.13. As persons in­fected with the Plague, are thrust into the Pest-house together, though of different qualitie be­fore; [Page 310]so no place so fit as hell for those, whose impieties, nor hea­uen, nor earth can endure. Reu. 15.3.

2. Infor. It informes vs how great & exquisite the torments of hell are; for if one facultie hath so much fury, as to make man thus miserable, what may we thinke will be the torment of the whole? if the scalding of one finger will cause so much smart, what will not the torture of all the senses, and members? Besides, if that di­stinction of the Schoolemen be warrantable, of the paine of sense, and paine of losse; and that (as they say) the losse of Christs pre­sence, and the priuation of the loyes of heauen, doth more af­flict them, then all the sensible torment. Sure, words may some­what intimate, and comparisons resemble; but no Art of man can punctually describe that vneffa­ble measure of torment, prepared for the Deuill, and his Angels. Mat. 25.40.

3. This also Informes vs, Infor. there will come a day, when wicked men will approue Religion, and wish a thousand times, that they had but one houres respite, that once more they might heare the voyce of the meanest of those Ministers, they formerly haue despised; counting them happie that haue the bels of Aaron soun­ding in their Assemblies, who haue time, and opportunitie, to preuent their condemnation. The Glutton in hell, was not a little perplexed with the neglect of Religion, now desiring his brethren might haue a message of terror, to affright them from their voluptuous liuing, which had cost him so deare; now he prefers Lazarus godly and mise­rable life, to all his jollity in dain­tie fare, delicate, and rich at­tire.

These degrees of vncleannesse, Vse. 2 serue to Exhort vs;

1. Exhort. To heare and obserue Con­science [Page 312]gentler checkes, and re­proofes here, or else let them as­sure themselues, it will pay them home hereafter; here it offers mans heart sweet focietie in ver­tue, and Religion, but being ca­sheired by head-strong, and ex­orbitant affections, it turnes our vtter enemy. If neither the joyes of heauen, nor the priuiledges of a better life, will stirre vp in vs a care of holinesse, let the furies of hell, and the lashes of an enraged Conscience, affright thee, from glutting thy selfe in sensualitie. The day is at hand, and the time postech, wherein an Immortall death, and an Eternitie of dying, attend all the workers of iniqui­tie.

2. Exhort. This also Exhorts, sleepie Consciences, to awaken, and he are what is that pittance, which by their gracelesse carriage, they haue treasured vp to themselues. Or else if thou wilt not heare, feare that censure; He that is vn­cleane, [Page 313]let him be vncleane still; a Prophet hath beene amongst you. O (say these wretches) if I could see som damned Epicure to come from hell, and tell vs of the tor­ments they endure; or some wanton Dalilah, to informe vs, that the fire of lust, is quenched with the greater flames of hell-fire. O then they would leaue their filthinesse! Why man, Is not the voice of the liuing God, as authenticall, as of a damned ghost? Nay certainly, if thy eares be sealed against instructiō from the Word, and the Oracles of life be to thee as water spilt on a stone; all the deuils in hell, can­not worke any good in thee. Luk. 16.31.

The third thing proposed, Kindes. concerning this acquired vn­cleannesse, is the kindes.

1. Conscience seemingly good, which hath such faire demeanor towards men, that its often taken for renued Conscience; such is the [Page 314] Conscience of Ciuill honest men, who are very strict in obseruance of common Iustice; that one would judge, it were for loue of vertue, and conscience of GOD; whereas indeed vertue, in case it outstrip their modell, and selfe­pleasing course, is abhominable in their eyes.

2. In hypocrites, who will run themselues out of breath in outward performances, and giue Religion such gilded words, and goodly shewes, as passes; yet be­ing none of the Lords plants, are sure to be rooted out. Both these in the eyes of the world, are the onely Christians; whose Consci­ences were as yet neuer purged from their vncleannesse.

2. Erronious Conscience, that smites for well-doing, or omissi­on of euill; being either in

1. Superstitious persons, who more trouble themselues about Annise and Cummin, then the weightier points of the Law, righ­teousnesse, [Page 315]and iudgement. Catch at the shaddow, and so lose the substance of Religion. Thus our Popish Recusants make conscience of flesh-meates, and numerall prayers, neglecting the Scrip­tures, and Sabbaths of the Lord. And for subiection to authori­tie, they count it meritorious, to murther the Lords Annointed.

2. In Nouices in the saith; whether such as are yet in the pangs of the new birth, or other­wise weake in judgement. Naa­man will needs haue two Mules loade of earth, as being more ho­lier then any other, 2 Kin. 5.17. Thus Peter was ignorant, both of our libertie in Christ, from Iudaisme, as also, of the calling of the Gentiles; vntill God by a vi­sion from heauen, instruct him in both. Thus our Seperatistes will haue a Church free from Imperfections; and many ten­der hearted Christians, depriue themselues of much peace, and [Page 316]libertie, by imposing on them­selues Voluntary Religion. All which errors, arising from ten­dernesse of heart, are the rather to be forborne; yet are not with­out sinne in the person, polluti­on in the Conscience.

3. The third kinde is, benum­med Conscience; which if it stirre at all (which is very rare) it is so slenderly, and coldly, that the heart, drowned in deepe securi­tie, is nothing awakened; it can slugge twentie yeares together, and neuer call the sinner to rec­koning; yea, oft times the whole life of man, vnlesse some memo­rable hand of God rowse it vp; and for matters of lesser moment it dallyes, if I neuer doe worse, I care not: making faire weather, where a liuely Conscience would raise stormes. Thus Dauid almost for a yeare reasons with him­selfe; when two Armies meete, some must needs fall, and if it be Vriah, wherein is he to be priui­ledged [Page 317]aboue others: and hath not the Leader, power to place whom he will in the forefront of the battell? This and such like stuffe serued to stop the mouth of his Conscience, till the Prophet conuinces him of his guilt here­in, Gen. 42.21.

4. The last kinde is, seared Conscience, which by custome in sinne, is growne vtterly without life; as flesh seared with an hot I­ron, becomes dead, and is no lon­ger informed by the soule; so continuance in sinne, depriues Conscience of all life in the truth.

This is in persons of the basest qualitie; as

1. Persons wilfully obstinate, and dissolute in sinne, hauing sworne to worke wickednesse, in despight of God, and man; as Ahab.

2. Apostates, who are wilful­ly fallen from the truth they for­merly professed, or were perswa­ded of: and being giuen ouer [Page 318]to a Reprobate minde, set them­selues in direct opposition to the truth, sinning of themselues, to their vtter perdition. These are the highest degrees of sinne, de­claring the persons to be Irreco­uerably fallen from grace. 1 Tim. 4.2.

These degrees of euill Consci­ence, Vse. doe shew vs, Teach. that there are degrees of sinne, and diuerse sorts of sinners; though truth is but one, yet error is manifold. Of foure sorts of ground that re­ceiue seed, there is but one brings forth fruit to perfection. for one good Conscience, there are foure sorts of euill; its the com­mon practice of these times, to blesse themselues in a conceipt of their happinesse, for that they are no drunkards, no oppressors, but iust and vpright dealing men. Whereas there are diuersi­ties of sinners. And what if thou be none of the grossest, yet eue­ry sinne is mortall; and a seemely [Page 319]good Conscience, may as truely e­uince thee to be in that state of damnation, as a seared may, and though thy torment be lesse, yet the best of hell is hot enough. Psal. 1.1.

The fourth thing proposed, Properties. is the properties of this euill Con­science; which are these,

1. It is quiet, suffering man to slugge in sinne without re­morse; as in those persons, Iere. 7.10. who presumed of deliue­rance, though they did lie, and steale, & murther, and other such like abhominations.

But though the Renued good Conscience is quiet, as well as this euill and benummed, yet they dif­fer in maine and essential things.

1. In the causes.

2. Motiues.

3. Durance.

1. For the causes.

1. Euill is quiet out of igno­rance, not discerning what is right, what wrong; and though [Page 320]there be motes, yet the beames of diuine light are wanting, to discerne them, Ion. 4.11. But good, is quiet out of Innocency; it hath made priuie search in the heart, and can finde nothing to quarrel about, the couenant of the Lord being obserued sincerely, according to desire, and ende­uour. Psal. 18.21.

2. Euill is quiet out of Impe­nitency, as being vnable to dis­quiet mans heart; such is the weakenesse of the one, and hard­nesse of the other; but the good is quiet out of veritie, it vpon ex­amination hath found the heart adorned with many excellent graces, and the life beautified with good workes: so that vn­lesse it should lye against its own knowledge, it cannot doe other­wise, Isa. 26.14.

2. They differ in the Mo­tiues;

1. Euill is quiet, and of a de­sire of rest, it would by any [Page 321]meanes be at peace with it selfe, though it buy it deare; and ther­fore dares not come to the light, willing rather to feele hell euer, then heare of it once. Isa. 30.10.

2. Its quiet, out of a loathnesse to account, it cannot endure to heare of the Reckoning. Its run it knows not how far into arrea­rages with God; it dares not cast vp its debt-booke, Iudgement is so tedious to heare of, it chooses rather to put heauen to a perad­uenture, then disquiet the heart by examination.

Contrarily, good Conscience hath other motiues, such plaine demonstrations from the sancti­tie of the life, such experience of the humilitie, and sinceritie of the heart, with whom it hath had daily, and familiar conuerse, that it should much abuse its au­thoritie in vexing such a true Is­raelite, and plaine hearted Chri­stian.

2. The witnesse of the spirit [Page 322]of God, vttering a sweete voyce, and working in vs a strong per­swasion, that we are in the state of grace; and from this perswa­sion, there issues a sweete calme in mans Conscience. Peace of heart being one of the fruits of the spi­rit. Gal. 5.22.

3. The third difference, is in the durance of this quiet;

1. Euill is quiet onely till it awake from the sleepe of securi­tie. If at any time the Word come home to the Conscience, Ahabes conscience bestirres it; or if Gods immediate hand of af­fliction doe but rowse it, then as a band dog, it flyes into its ma­sters face.

2. At the farthest, it is quiet but till the particular appearance in Iudgement. Suppose it be sea­red, and so without life, yet that is respecting vs onely, all its of­fices respecting God, remaine entire, so that at the day of sum­mons it will produce volumes [Page 323]of a large size, to arraigne, and in­dict the sinner.

On the contrary, good Consci­ence is quiet;

1. Vntill the person step aside by some disorder, and then as a sweet friend, it takes him by the hand, and tels him roundly of his miscarriage. 3 Sam. 24.10.

2. Its quiet with vs onely while our couenant with God is main­tained, or being violated, vntill we haue sued our our quietus est, out of the Lords Court of dis­pensations, stand out with God in neglect of godly sorrow, con­fession, or other holy duties, and conscience will be at daggers with thee. Euils of smart it matters not a rush, but those of sin, it can no way digest. Dauid findes no rest in his bones, till he gat to confessi­on. Psal. 32.35.

2. The second propertie of an euill Conscience, is stirring, rai­sing such distemper in the heart of man, that a dog would not [Page 324]endure such a life, like a band dog, barking night and day, so that in the middest of his iollitie, the heart is sorrowfull; yet for that you may remember, it was a proper­tie of the Renued good Conscience, it will be worth our labour to difference them: differ they doe.

1. In the grounds.

2. Manner.

3. Issue.

1. For the grounds; Euill stirres in man, for that he is out of the couenant, an enemy to God, and an heire of wrath. Caines dis­quiet was, that God was bent a­gainst him, his state damnable, and his sinne irremissible. Gen. 4.13.14. But good Conscience stirres, for that it hath failed in keeping the couenant; for that so holy a Law hath beene violated, and so kind a father offended, as for the state of grace, it neuer questions that, vnlesse it be in some spirituall swoone, which lasts not long, but the Comfor­ter returnes.

2. Euill stirres at sinne, not as sinne, not as a violation of a di­uine law, but as a meanes to pro­cure misery. Act. 8.23. Simons care was, that none of those things might befall him; 1 Sam. 15.30. and Saul desires to be graced before the people, for God it was no matter. But good stirres more at sinne, then an hundred plagues. When Dauids Conscience stird, his complaint was, take away the sinne of thy ser­uant; as for the punishment, he not only kisses the rod in choice of a plague, but would haue none smart for it but himselfe; Alas, what haue these sheepe done; I and my fathers house haue sinned. 2 Sam. 24.10.17.

2. For the manner.

1. Euill Conscience stirres vn­certainly, by fits and starts, now and then, when it cannot chuse, after it hath surfeited of lazinesse many a faire day; the heart being leauened with impietie, soone smoothers any good motions [Page 326]distilled thereinto. Thus it fared with Saul, 1 Sam. 16.23. But good, being euer wakefull: a good Centinell stirres at euery disor­der, no sooner can a wicked lust peere out the head, but its cald to Conscience Court, and there censured.

2. Euill stirres alwayes in the extreames, either so coldly, that it makes not the sinner blush, or else being suddenly awaked, it rages so furiously, that there is no liuing by it; making the wounded heart, to runne vp and downe, like a stricken Deare, with the deadly arrow hanging in his side. Gen. 4.15. But good shunnes both those extreames, it gently, and mildly, yet imperi­ously, and effectually admoni­shes the disordered heart; nei­ther needs much adoe, the heart being tractable to good, attends its voyce, Isa. 30.21.

3. They differ in the issue of this contention;

1. Euill stirring, driues the sinner from God; the sound of its voyce being onely damnation, and the torments of hell, appre­hending God as a terrible God, its impossible, that the soule be­holding God out of Christ, should euer swimme out of the gulfe of despaire. Thus Saul runs to a Witch at Endor, 2 Sam. 28.8. But good Conscience so stirres, as that it driues the sinner from himselfe, but euer to God; it dares not deny the Word of conso­lation, that speakes to vs as to sons; its quarrell being against sinne, and not the person; it leads him to the fountaine of mercy, by contrition of heart. Peter goes out and weepes bitterly for his offence. Luk. 22.62.

2. Euill so stirres, that it armes the sinner against himselfe, or o­thers; if Saul be vexed with the euill spirit, he will not spare his Ionathan, if he speake but a crosse word. 1 Sam. 20.33. And o­thers [Page 328]male-content, haue beene the executioners of wife and chil­dren. And Iudas, stung with guilt of Conscience, in a desperate moode, throwes himselfe downe headlong, and so burst asunder, Act. 1.18. But good Conscience so stirres, as that it remooues sinne, which is as an euill disease in our bones; and by assurance, doth so reuiue the drooping spirits, that all the powers of na­ture fare the better; its health to the nauill, marrow to the bones. Pro. 17.22.

The third Propertie of this e­uill Conscience is, 3 Its mutable, off and on; sometimes it will carry a face of sinceritie; by and by as dissolute, as shame of men, and feare of lawes, will suffer it. In case it falls into good company, its carriage shall be so demure, and semblable, its speeches in pure print; that one would ad­mire its facilitie herein; yet when it comes into the worlds sinfull [Page 329]mates, it will swill, and sweare, and reuile amongst the thickest. True it is, naturall Conscience can both discerne, and dislike some grosser crimes, vntill it be hard­ly set in temptation, and then, when suggestion will haue no nay, it is shamefully foyled. Pi­late a while stickes to Christs in­nocency, out of Conscience of e­quitie; yet their instancy (good Rulers must yeeld something to euill manners, for feare of muti­ny) was a great stumbling block, especially, the feare least a com­plaint should be carried to Cae­sar, Ioh. 19.12. and his office endangered. A perillous matter, when (silly man) thy office and natiue soyle, are forfeited here­by, and thou driuen to dispend the remainder of thy bitter houres in exile.

4. Euill Conscience is partiall; there is some fat sinne or other, it is pleased to spare, the sweete whereof, it puttes vnder the [Page 330]tongue. Some will reforme their sinnes of pleasure, others of pro­fit; some their great sinnes, which the world cryes shame of; others their lesser crimes, being not strongly tempted thereto. But where is he that will throughly purge his Conscience from dead workes? Vntill Iohn come to He­rods bosome-sinne, he shall be wel-come to the Court, and haue all possible grace from the King; but if he touch his white sinne, (and who will stand still to haue his eyes put out) Iohn must to prison. Such a fondling is his darling lust, that the Word must not blow vpon it; when yet if Iohn will hoouer aloofe, and conteine himselfe in forraine ap­plication, he is the onely Prea­cher; and to gratifie his paines, many things shall be reformed. Mark. 16.20.

5. Euill Conscience, is lazie and blockish, nothing will sinke into it; it hath beene weeted with [Page 331]the sweete influence of heauen: all the good creatures of God, haue beene seruants to its com­fort; yea, it hath had the good word of God, with the offer of saluation, proposed to its choice. Besides, God as a iust Iudge, hath followed it with his scourge, to see if by any meanes, he could make sinne abhominable; and yet its neuer the better, nothing will worke vpon it. Is it not a wonder, that many Congregati­ons, after so much sweate, and paines of their Pastor, are yet so ignorant, and stupid, in matter of godlinesse? Sure, they are possessed with the dumbe and deafe spirit of obstinacy, & their hearts shut vp in vnbeliefe, or else something, at least, Conformitie to outward Religion, would be wrought in them. Isa. 26.10.

6. Euill Conscience is declining, growing daily worse and worse; that light it hath by nature, or education, is extinct by neglect. [Page 332]Custome in sin hath raised such a mist, or damp in the conscience, that the very light in mans mind is become darknesse, and sinne goes vnseene, vncontrolled, vn­till the full measure of Impietie be fulfilled; No man suddenly growes most wicked: This Cocka­trice is not hatched in an instant. Conscience in the vilest varlet, at the first hath some sparkes of honesty in it, which being drow­ned in deepe securitie, and ouer­whelmed with a whole Rout of vnruly lusts, man in time comes to that degree of impietie, that he sinneth sinningly, earnestly, and with both hands, hauing forgot­ten to be wise and vnderstan­ding, 2 Tim. 3.13.

These Properties of euill Consci­ence, Ʋse are vsefull:

1. To informe vs, Infor. how neces­sary it is that the Lords Ministers shuld so handle the word of truth, that euery man may receiue his own portion; distributing mercy to [Page 333]whom mercy, judgement to who judgement belongeth. One man is not more like another, then good & euill Conscience, both qui­et, both stirring; so that vnlesse the wholsome Word be so diuided, that euery man may see his heart Anatomised, his sin desciphered by euident Characters, & marks of good and euill, man can neuer be brought to a sight, and sense of his misery, which is the first step to true happinesse: if other­wise the Word be handled, in a generall and confused manner, the vilest offenders partake of the childrens bread, and are carried in a fooles Paradise. Ieremy must se­perate the precious from the vile, or else he behaues not himselfe, as the Lords voyce. Iere. 15.19.

2. This also Informes in a Reason, Infor. why after the husban­dry of the Lord, and the paines of his seruants, so little good is wrought, so slender Reformati­on, but rather the grace of God is [Page 334]abused to wantonnesse, and li­bertie in sinne. Alas, how can it otherwise be, sith mens Consci­ences are so lazie, mutable, and partiall, so that the Word, how euer otherwise powerfull, is as water spilt vpon a stone; the Prophets eloquence, and power is commended, and he like one that can play well on an Instru­ment, and Christes doctrine so powerfull, and as sweete as any Pipe, yet could not mooue that vntoward generation to dance af­ter him. The sluggard is more wise in his owne eyes, then seauen men that can render a reason; euery one is affected with his owne mea­sure of Religion, that though they haue beene hewen by the Lords builders, or should be bray­ed in a Mortar, yet will they not leaue their folly. Luk. 14.18.

The last thing premised, Recouery. 5 is the Rules of Recouery; the discouery of the disease, without prescri­bing any Cure, doth but aggra­uate [Page 335]the soules sicknesse; seeing then that the Cure is possible, I will no longer hold you in ex­pectance of the Remedie. Ob­serue these Rules.

1. Labour to be in Christ, Rules. by whose vertue it is onely, that the Conscience is purged from e­uill. The poyson of sinne, is of such a mortall, and deadly na­ture, that nothing in heauen or earth, is so medicinall as to cure it, sauing the blood of the Im­maculate Lambe of God. Thou mayest make a couenant with hell, and death, and daube vp the brea­ches of thy soule with the vn­tempered morter of selfe-flattery; yet Conscience is so far from hea­ling, that the wounds are farre deeper; securitie being added to impietie. Also thou mayest with Saul, get some skilfull Musitian to driue away thy dumpes; or with Cain build Cities; thinking by multiplicitie of affaires, to stop its clamors, or (which is [Page 336]the basest refuge, yet not to base for some I haue knowne) else betake thy selfe to the Alebench, and so choake Conscience with an heape of grosser impieties: yet when thou hast all done, either betake thy selfe to the fountaine of mercy, in the merit of the Lord Iesus, or all thy Refuges are but as figge-leaues. Heb. 9.24.

2. Seeke after Knowledge as after hid treasure; acquaintance with Gods word, resolues doubt­full cases, about which oft times tender consciences are disquieted. Knowledge discouers a world of disorder, which otherwise lies hid in the heart of man. That Prouerbe is here verified, Who more bold then blind Byard: no mans heart so full of Atheisme, obstinacy, & irreligion as theirs, who are yet vncatechized in the A. B. C. of Christian faith. The soule we say, is the eye of the bo­dy, and the Conscience, the eye of [Page 337]the soule, and knowledge the eye of Conscience, so that where it is wanting, the whole man liues in blindnesse, vnwitting at what he stumbles; and if blind Consci­ence, lead blind will, and affecti­ons, are they not in danger of the pit of perdition? Pro. 19.2.

3. Earnestly; contend for the faith of Gods elect, which is a soue­raigne Medicine to an impure heart. Faith hath a double effi­cacy in the cleansing of our na­ture. 1. By bringing to vs the fine linnen of Christs righteousnesse, to couer our deformities, both of nature, and practice. 2. By pla­cing the feare of God in mans heart, whereby euill motions are chased away, and holy desires nourished in vs; for who is it that can see such loue in Christ, as is manifested in the worke of our Redemption, but also dis­cernes both vnworthinesse in himselfe of such mercies, as also a chaine of duties, which this [Page 338]load-stone of loue drawes after it, Act. 15.4. Faith also is of an attractiue nature, and mixing it selfe with the promise, suckes out of the liuing Word, such strong assurance of Gods face reconciled, that nothing in this earth can destroy the sweet peace it hath, Isa. 26.3.

4. Be conuersant in the faith­full Word; for authoritie, and di­uine excellency, all Scripture is equall, being of diuine inspirati­on. But to vs in respect of vse, some places more specially suite with some mens causes, meeting most roundly with their bosome sinnes, or pressing with greater vehemency, some dutie they are most backward in; this is called the wholesome word, the sincere milke of the Word. In the medita­tion, and application of this, who euer is conuersant, shall find his nature changed, and the dis­ease of sinne healed. Most men delight in forraine application, and [Page 339]are tickled when they heare o­thers sin roundly dealt withall, and they meane while soothed; but when the word comes home to their owne Consciences, their sinne (like the disease called No­li me tangere) may not be tou­ched, then they fling, and spurne at the Reproofe, as proceeding from personall spleene, or indis­creet heate, or brain-sicke hu­mor, and so hinder the purging of their Consciences, whereto the Word hath wonderfull efficacy. Iob. 22.21.22. Ioh. 17.17.

5. Nourish the motions of the spirit of grace in thee, which lead the ring in the Renouation of mans heart; for God doth not conuert any against their wills, nor yet doth he force them to be Religious, but softly, and gently, yet effectually, inclines their hearts to the election, and choice of that which is agreeable to his wil: the which stirrings of grace, receiued into carnall hearts, as [Page 340]firebrands in the snow, are sud­denly extinct. Christ knocks at our hearts, offering Communion with vs, but if we suffer his lockes to be wet with the due of the mor­ning, and yeeld cold entertaine­ment to the tendry of his grace, he in vnkindnesse departs, lea­uing vs in a spirituall desertion. Cant. 5 2.

6. Importune the Lord by prayer, that he would be pleased to grant thee this spirituall wa­shing: the puritie of the soule is a spirituall grace, and must be sought for at his hands, who is the father of lights. All the Ordi­nances of Religion, are of no ef­ficacy, without this blessing; it is not the washing of water in Baptisme, can cleanse the Consci­ence; nor the Elements of bread and wine, saue the soule, but the spirituall vse of these; the eye of faith peircing into that, that is within the vayle: such a legion of lustes, as are chained vp in the [Page 341]heart of man, cannot be expel­led, but prayer and fasting, nor will the strong man, yeeld vp his hold, vntill he be disarmed, and spoyled by a stronger then he. Our onely refuge, is by humble sup­plication to purchase the Lords assistance; before whom Satan as lightning falls from heauen. Expe­rience will witnesse this truth, no man euer subdued his heart, nor quelled temptation, but it cost him many a deepe sigh, and bitter throw in confession, and de­precation, 2 Cor. 12.8.9.

These are the speciall helpes, yet adde hereto a diligent watch, frequent examination, and Chri­stian conference, great helpes to a good Conscience, if done hearti­ly, and constantly.

For Vse.

1. Ʋse Learne how profitable ho­ly duties are; Teach. they not onely te­stifie our obedience to God, the Commander, but adde more and more to the habit of holi­nesse. [Page 342]Here you see faith, and prayer, and acquaintance with the Scriptures, as speciall helpes to the Recouery of our soules; so that though there were no re­ward to come, (which yet is the summe of our hopes) yet such is the riches of Gods grace, pur­chased by a Christian carriage of worships, that all our paines doe not counteruaile the least part of our Reward; sith euery act of worship sets an edge vpon our zeale; the more thy faith is exercised, the stronger it is; the more thou art exercised in the duty of prayer, the more power­full is the spirit of prayer in thee. There is no increase to that of grace: the Vsurer gaines ten in the hundred, and the Non-resident, an hundred in ten, but the good seed of grace, redounds an hun­dred for one. O who would not turne spirituall purchaser! Luk. 8.15.

2. Teach. This Teaches vs to beware [Page 343]of spirituall securitie, in the neg­lect of Consciences puritie. There is a Physitian skilfull, and expe­rienced, and our cure possible, and tendered vs without mo­ney, or price. O then hauing wisedomes price in our hand, why should we now draw back from the purchase of true felicitie. When Naaman heard, there was a Prophet in Israel, could cure his leprosie, no man needs to bid him hie thither: he spares nei­ther paines, nor cost: so willing are we of the Remedie, where the heart is sensible of the mala­dy; and is not sinne more in­fectious then any Leprosie? yet what security possesses our harts, occasioned by the ignorance of our spirituall nakednesse? Con­sider we these Meditations.

1. As things most excellent, Motiues. when they putrifie become most abhominable, so it fares with our Conscience, it by creation is the purest power in our natures, [Page 344]but where impietie swayes in it, it growes the nurse of vice, and stepdame to vertue, working no more, nor no greater impieties, then a deuilish suggestion, and a dissolute heart can inuent. Salt a most sauoury thing; yet hauing lost its saltnesse, of all things most vnprofitable; so our Consciences may doe vs the greatest good turne, but being abused, nothing can doe vs halfe the mischiefe it will.

2. In a defiled Conscience, Gods Image is wholly lost, euen those remnants left in the minde, are wholly extinct. When wine is poured out of a Cup, the sides are yet moyst, yet when it is rin­sed and wiped, there remaines not the least taste; euen so, that glimmering of diuine light left in the naturall man, is so defaced by obstinacy in sinne, that not the least sparke thereof remaines.

3. An euill Conscience makes all things else euill to vs, poyso­ning [Page 345]all wee meddle with; it suckes poyson where an honest heart would gather honey: this makes our zeale rashnesse, pro­fession hypocrisie, the Word of grace, a sauour of death, and Christ a rocke of offence; as dead flyes pu­trifying, cause the Apothecaries oyntment to stinke, or as a few drops of vineger, soure a whole boule of beere; euen so infecti­ous is an euill conscience. Tit. 1.15.

4. An euill Conscience workes all the mischiefe it can at home; drunkennes makes others smart, as wife and children; reuenge spils the bloud of another, and couetousnesse hurts others to in­rich it selfe, but an euill conscience is most pernicious at home, it a­raignes, condemnes, & executes, not others, but it selfe, Viperlike eating out the bowels of its own damme.

Lastly, 3 if all this adoe be re­quisite to Recouer Conscience, Teach. [Page 346]right happie are they that are al­readie purged from such a filthy plague: Let others deride thy godly endeuours, and count thy precise life singularitie, no mat­ter: loosers may haue their words, yet thou hast tasted of the sweet­nesse of a holy life, partakest of the diuine nature, and art deliue­red from the nethermost holl: all their Corne, and Wine, & Oyle, are nothing to the benefit of con­science; for,

1. It is a light shining in the darkenesse of naturall corrupti­on, dispelling the mistes of igno­rance, and planting Gods feare in the heart. And what is more chearfull then the light? nothing in the whole course of nature, Pro. 20.27.

2. It is the soules Physition, telling vs the maladies of sinne, we are most subject to, and pre­scribing soueraigne Receipts, in case the heart be fallen into a spi­rituall swoone, or Lethargie; Its [Page 347]readie at hand with the pills of the Law, and the terrors of the Word; it hath the vomits of Re­pentance, and sugured Cordials of the promises of mercy.

3. Its a shield, and buckler a­gainst the Canon shot of slan­der, and foule words; couering our head, that none of those euill occurrents that befall the Gospell, can daunt, or driue vs from the field of the Church, and conflict of temptation. Pro. 18.14.

CHAPTER V.

THvs farre we haue handled the com­mon place of Con­science; it remaines wee come to the obiect of Conscience, the matter a­bout [Page 350]which it is exercised; which is two-fold. 1. Respecting God his Worship; 2. Man in the seue­rall offices of equitie and justice. For where he speakes of Consci­ence in offensiue towardes God, and man, these words (in duties) must be supplied, or the Scrip­ture is stripped out of its sense, which is the very life of the Word; for Conscience is not vnquiet to God, or other men, but our selues, for neglect of dutie to them.

This being the meaning; from the first obiect, Worship of God: obserue,

A good Conscience hath a speciall care of Gods Worship. Doct. Ios. 24.15. Ioshua in his farewell Sermon to the people, shews them both the euill and good way, with the fruits of Obedience, and Rebellion; and because they shall not thinke he speaks these things out of forme, and by speculation onely, his practice shall comment vpon his [Page 351] doctrine, though all men reuolt from God, yet I and my house will serue the Lord. And Christ him­selfe in Mat. 4.10. hauing large and faire pro [...]ers made, if he will but put off his hat, and make the deuill a legge; answers with that place, Deut. 6 13. Thou shalt wor­ship the Lord thy God, and him one­ly shalt thou feare. Besides, it was a matter of the greatest comfort to Paul amongst the thickest of his foes, that he had walked in all good conscience to God-ward vn­till then. Act. 23.1.

There is diuine equitie for the clearing hereof. Reas.

1 It is a part of Conscience bond, yea that absolute, and di­rect binder of conscience we spake of, the word of God, he that of his bounty hath giuen vs all things to vse, and dispose, hath yet reserued the homage of his creatures, as a Rent-char [...]ge e­uery day, and houre to be paid, his Authoritie binding alwayes, [Page 352]and his mercies renued euery mor­ning: this is that kisse of fealty, and subiection required vpon paine of hot displeasure: Psal. 2.12. At other slips, His holi­nesse may winke, but this Royalty of worship, hee will no way dis­pense withall, Isa. 42.8.

2 The Lord is the beginning from which, & the end to which all things are, from him, and for him; hence he stiles himselfe Al­pha, and Omega, as being the first Mouer, vpon whom all secon­dary causes doe depend, and al­so the maine ende, and princi­pall scope of all his works: who builds an house, or plants an Or­chard, but he intendes vse, his owne profit, or delight? so the Lord hauing built so excellent a fabricke as man, will haue his owne glory promoted by him, Rom. 11. vlt.

3 A good Conscience knowes none so worthy, none at all wor­thy of diuine honor, but him a­lone, [Page 353]as being Soueraigne Lord of heauen and earth, the onely true and eternall God, whose ex­cellency though it much dazell the eye of mortall reason to be­hold, be it but his backe parts a glimpse of his surpassing wor­thinesse, yet it hath so rauished the heart of the beleiuer, that he hath for euer deuoted himselfe to be the Lordes, and sworne to keepe his righteous Iudgements: Iere. 10.10.12.

2 Al-sufficient, and able suf­ficiently to reward his worship­pers: for Angels, Conscience hath learned they are sometimes by Diuine commission our seruants, and at the best but our fellow-ser­uants; and therefore vnworthy this honour; and but finite, and therefore vnable to reward vs for our seruice; onely the Lord hauing the keyes of life, and death, heauen and earth, is fully furni­shed to crowne vs in well-doing, Heb. 11.6.

Now in that Worship is a cause of that moment, as being the principal aime of our whole life, let vs a little explaine it by a view of the

• 1.
  Defin.
  Definition.
• 2. Distinction.
• 3. Properties.

1. Worship is an Immediate act of obedience to God: an act of obedience respects the whole Law, an act of Mediate obedi­ence, the Commandements of the second Table, but Immedi­ate are obedience, the first Table onely.

2. Dist. Worship is distinguished into

• 1. Principall.
• 2. Subordinate.

The one the soule, the other the body of Worship: first of the Principall.

1. Principall, is that Inward disposition of the soule, in yeel­ding immediate obedience to God, consisting in Repentance, [Page 355]faith, loue, patience, and other graces of the spirit: the which I call principall, for that it is both 1. necessary, and 2. compleate, which the other is not.

1. Necessary, in that it stands not with the Iustice of God, to receiue a sinner to grace, vnlesse he fulfill that condition, which serues the immediate applicati­on of Christ.

2. Compleate, as being of it selfe auaileable to saluation, in case of priuation, which the o­ther neuer is, without it. Faith and Repentance, with an habituall obedience, will suffice such as by exile, imprisonment, or sicknesse are deteined from the outward exercises of Religion; as Dauid in Meshech. [...]

2. The subordinate worship, is the carriage of the outward man in immediate obedience to God; consisting in Preaching, hearing, Sacraments, and prayer, which are little worth, without the [Page 356]concurrence of Inward holinesse; as the body is dead without the soule informing it, so is outward without inward worship. Rom. 2.29. And as It is not compleate without the other, so not necessa­ry, but may be dispensed with, and the omission of it is no sinne to the Conscience, in these cases:

1. In case of priuation, where they cannot be had, either by reason of publicke persecution, priuate banishment, or Gods im­mediate hand of sicknesse. In the Wildernesse, Circumcision was omitted, yet without sinne, by reason of their sore trauell. Iosh. 5.3.7.

2. In case a dutie of superior reason meete with it, which swayes the lesser, [...] bindes to the greater. Suppose the Sama­ritane was going to the Syna­gogue, or Sacrifice, and by the way findes a wounded man, and vndertakes his cure, omitting the present opportunitie of wor­ship, [Page 357]and that without sinne. Mat. 12.7.

3. In case some maine and ine­uitable necessitie occurre, infor­cing the miscarriage of the duty, is a greater sinne to the Consci­ence, then the omission of it can be. Leu. 10. from 16. to 20. Aaron omitted the eating of the sin offering in the holy place; first, for that such and such things, as Gods immediate hand of wrath, his sonnes sinne, and sud­den death, vtterly disfitted him to a seruice of that nature.

2. He should not haue beene accepted in eating it.

1. For that all Gods worships were to be celebrated with Ioy, Deut. 12.7. And Ioy a condition of an acceptable seruice, Deut. 26.14.

2. Sacrifices offered in mour­ning were abhomination. Hos. 9.4. Yea, accursed by the LORD, Deut. 28.47. The which Apolo­gie seemed good in the eyes of [Page 358] Moses, as appeares in the 20. verse.

4. In case the generall com­mand admit of a particular limi­tation: from the equitie of the whole Law of God, euery law of outward Worship, hath in it a se­cret implication, the vse where­of is no violence to the Law, but a genuine Interpretation. This our Sauiour intimated to the Phari­sies, Mat. 12.5. so strict in the Letter, when he told them, the Priests breake the Law, and are blamelesse: the Implication of the strict rest be­ing this, vnlesse thy labour may more set forth my worship. Rest be­ing no part of worship, but a ne­cessary dependance of it.

5. In the state of glory, when death shall be swallowed vp of im­mortalitie, and Religions end at­tained, to wit, Gods glory in mans glorification. We shall not need these helpes of humane frailtie, Scriptures, Sermons, and Sacra­ments. Christ himselfe after the [Page 359]end, shall resigne the kingdome in­to the Fathers hand, to wit, that administration thereof he now vses. 1 Cor. 15.24.

Concerning the properties of Worship; they are, 3 Prop.

1. Its diuine; it stands not with Gods puritie, and perfecti­on, to accept any thing he hath not required, for then his crea­ture should giue him somthing; our zeale must be kindled by a cole from his Altar, or it is but wild­fire; all will-worships, all humane Inuentions he reiects. Isa. 1.12. Mat. 15.9.

2. Worship is free, and cheare­full; obedience profferd, is no bet­ter then Rebellion with him; He is the best obiect, the chiefest good, and worthy the quintessence of a Christians endeuour. Such as serue him for Custome, or Law, serue not him, but their owne bellies. Chearefulnesse is a condi­tion of true zeale. Psal. 110.3.

3. Totall; all the faculties of the soule, and members of the body, must be vnited herein. Totall it is,

1. In respect of the subiect; the whole man must bow to the Lord; a corner of the heart will not content him. As the crowne and the bed, admit of no Corri­uall, so the spirit of grace, will haue all, or leaue all Deut. 6.5.

2. In respect of the obiect; the whole will of God must be ob­serued: there is no mincing, nor haluing with God; almost a Chri­stian, is no Christian; the whole being of equall, both auchoritie, and excellency. Psal. 119.6.

4. It must be directed in a Me­diator, since that man is by na­ture exiled Gods grace; and without a Mediator, can neuer be reconciled againe; 1 Pet. 2.5. all his ser­uices are nullities, vnlesse pre­sented in, & through Christ; the incense of whose Righteousnesse adornes, and winnes acceptance [Page 361]to our endeuours, from vs defec­tiue Dan. 9.17. Reu. 8.

This first serues the informa­tion of our judgements, Ʋse. 1 Infor. what to judge of those men who destroy the worship of God; they haue no good Consciences: well they may haue their tongues gilt with the glorious titles of holy, and Or­thodoxall; but sure I am, their hearts are vnsound, and rotten; as,

1. The Papistes, who notwith­standing their faire flourishes, destroy no lesse then two Com­mandements, and threaten hard the third. The second Commande­ment prescribing the right man­ner of worship, and forbidding all will worships and idolatry, they vtterly disanull, making it a member of the first, and so retai­ning the words, they destroy the sense, and interpretation of it. And that they may retaine a number often words, (so loath are Heretickes to haue their As­ses [Page 362]eares seene) they divide the Last; the which our Apostle ci­ting, Rom. 7.7. cals the comman­dement, not Commandements; who knew better the Analysis of the Law, then any of the Popes Ianizaries, Iesuites I should say. And besides, let them shew vs where the obiect meerely, (and not the forme and end rather) doth distinguish any of the Com­mandements. To defend this, they set their inuention vpon the ten­ters (and blame them not, sith all their Idolatrous formes of wor­ship, are destroyed by the genuine Interpretation of this Law.)

Therefore they affirme, Ob. that Idolatry is forbidden in the first Commandement, and may not without Tautologie be iterated in the second, in so briefe an abstract of Gods reuealed will: and this euasiō goes for currant amongst them, and yet their sophistry is too short an ace, as may appeare here­by.

Worship true or false, An. is two­fold;

1. Terminatiue; when the thoughts are limited to the ob­iect, as conceiuing a diuine excel­lency therein, or attributing so much to it. This worship, when it is attributed to any thing but the Lord, is Idolatry, and forbid­den in the first commandement. Thus Couetousnesse is called Ido­latry; the thoughts resting vpon it, without recourse to GOD, Col. 3.5.

2. Relatiue; when the thoughts are carried by the mediation of the obiect, to some more excel­lent nature, represented thereby; as the Chaire of estate is bowed to, with reference to the Prince; and this bowing is a Relatiue ho­mage to the King. Thus to wor­ship God, by a Representation, is Idolatry, against the second Com­mandement; and they haue little Diuinitie, that jumble these so distinct worships.

Now concerning the other Commandement, destroyed by them; they teach concerning the fourth, the Sabbath to be but an ordinance of the Church, and do in their celebration more solemnly obserue the Festiuals of the Saints, then the holy Sab­bath of the Lord, making it as Bacchus Orgies, rather then the Lords solemnitie, with piping, and dancing, with Ales, and May-games, as if the Lord had appropriate a day to fleshly liber­tie. 2 Pet. 2.19.

Lastly, the first Commandement is not a little defaced by their doctrine, as Ignorance is the Mo­ther of Deuotion; away then with knowledge, as idle speculation. Againe a generall saith without particular application, is suffici­ent; so then there is no vse of af­fiance, the forme of sauing faith. Besides, the worke done (let the heart be intent or no) is auailea­ble, not onely to saue, but merit [Page 365]at Gods hand: subuerting that spirituall worship, the first Com­mandement specially intends.

I forbeare to take into the ex­crements of their Iewish, and Pa­ganish Ceremonies, foully de­forming the third Commande­ment, or yet their doctrine of E­quiuocation, or lastly, to mention how the offices of the Mediator are destroyed, and Saints (at best) sharing in the worke of Redemp­tion. The garland of these Con­trouersies is alreadie won, with confusion to their faces, and glo­ry to the Reformed Churches.

2. This also Informes, Infor. that many of our common Protestants doe want good Consciences, who though they carry a faire out­side, and seeme the sufficientest men of their Towne. yet their liues doe proclaime to their faces they haue euill Consciences; for

1. Goe with them to the holy Assemblies of the Saints, & there their hearts are estranged from [Page 366]God, either they are sleeping, or talking, or reading priuately, or else plodding about their earth­ly reuenues; thus defiling Gods worship.

2. Follow them home, and you shall finde all their confe­rence about the weather, or pri­ces of Corne and Cattell; no re­petion, no meditation, or if ought of the Sermon they re­taine, tis some history, some earthly resemblance, or lastly, some forraine application, which some others they stomacke are guiltie of: and further,

3. Obserue them in their Fa­milies, no praying, nor praysing God for the creatures; or if any, some Childe must doe it, or if the Maister doth it, tis Eiaculatory onely: whereas euery solemne act requires a solemne prepara­tion; these dartings of the heart may stand good in case we drink onely our mornings draught, or the like, but a set & solemne meale [Page 367]is to haue a set and solemne prayer, and prayse, Dan. 5.4.

Besides, for Repetition, 2 Tim. 1.3. Cate­chisme, and Family prayer, they esteem precisenesse; as Elephants, their knees haue no joynts, to bow in adoration of their Crea­tor: their houses are not Chur­ches, their children and seruants vnreformed. Thus they content themselues with the bare name of Christianitie, as if many a Ship hath not beene stiled Safegard, or Good speed, which yet hath fal­len into the handes of Pyrates. Rom. 2. last.

This is of vse to exhort vs vn­to certaine duties; Vse. 2

1. To try our selues, Exhort. how it fares with vs concerning this goodnesse of our Consciences. We haue here a glasse wherein we may view our hearts, we haue too long abused our peace, in trying our selues by the false glasses of custome, example, or others measure, let vs now lay a [Page 368]better foundation from the grounds of that truth, which is according to godlinesse. This Rule we may bind vpon, being dicta­ted by the spirit of truth, who frameth, & renueth mans heart, and therefore knowes best what is requisite to either.

A good Conscience is thus dis­posed to worship:

1. It will worship against reason, knowing well that the shoes of sensualitie, doe but bar vs of our Communion with God. Religion being a diuine Art, hath a higher foundation then hu­mane wisedome: therefore will it with admiration beleeue, where it cannot attaine. Those Caper­naites hearing Christ preach of eating his flesh, conclude it was an hardsaying (true so are all Ar­ticles of faith to Reason) whereas had they stayed the end of the Sermon, they might haue heard that doubt resolued, that his meaning was spirituall. Ioh. 6.60.63. 1 Cor. 3.18.

2. Against naturall inclina­tion, and the bent of affections, though the command crosse our naturall appetites, no matter, a good conscience will prefer Christ to all things how deare soeuer. Abraham must offer his sonne, onely sonne, religious sonne, sonne of promise, and that vpon mature deliberation, wherein carnall wisedome might haue its freakes: in which tryall Consci­ence taught him to obey against both Reason, affection, hope, I and general command, all which faith subdued. Gen. 22.12.

3. Against gaine, be the Lords Iniunctions neuer so chargeable, were it to giue all vnto the poore, or sell its possessions for the reliefe of the Saints, yet will it not stumble at them. Luk. 19.8. Zacheus stands forth, and professes sub­iection to the Law of Restaura­tion, and whereas in likelihood, some he had iniured might be dead, or ignorant of his proffer, [Page 370] he will disburse halfe his goods vnto the poore; a rare example of a mortified heart.

4. Against the streame of the times, & perswasions of friends, it chuses to be singular in a good course, rather then not at all. Thus was it with Noah, Gen. 7.1. Thus with Isay and his hea­rers, who were as signes and won­ders, Isay. 8.18. Worthy is that of Nicodemus (once bashfull now full of courage) his fellow-coun­cellers were bent against Christ, he tooth and nayle for him, so that in a fume the Councell was dissolued, Ioh. 7.50. while he might re­taine their loue, he chuses it ra­ther, but when they side against his Sauiour, farewell old mates.

5. Against life it selfe; Reli­gion hath taught, that he which gaue vs life, yet made vs not Lords of it, but tenants at will, ready euery day to surrender to the doner; neither the fiery fur­nace, nor the Lyons den, can abate [Page 371]one jot of its zeale: it hath learned selfe-deniall so far, as to hate (that is, forbeare to loue, as in that, E­sau haue I hated) its owne life, in the maintenance of Christes cause; such as fane-like turne with euery wind, fearing earthly more then hellish flames, want both good nature, and grace, neither good egge nor bird, Dan. 6.6.10.

2. Exhort. This also exhorts to ap­proue our sinceritie to God, by the holy and pure carriage of his worship, which giues better eui­dence of our vprightnesse, then the huge heapes of outward per­formances: get thy heart fired with the zeale of worships; Mo­ses in his owne cause the meekest man aliue, but in the Lords, O how furious; when he sees the Calfe, downe goe the Tables, as too good for such a people: then Leui must know neither brother, nor kindred; nay, he stayes not there, but beates their sin to pow­der, [Page 372]and makes them drinke the fruit of their Iniquitie. Ex. 32.19. Alas, its far otherwise with vs, our seruants, or sonnes, may swil, sweare, or profane the Lords day, and either we winke at them, or with Eli say, Nay my sonnes, it is not well done. Let thy zeale in GODS worship be thus gui­ded.

1. Rules. With Iudgement. It beseemes rather the Apish Samaritanes to worship they know not what, then Gods Iesurun. Reason is Mans, and Religion a Christians Rule. Whatsoeuer is done ro­uing, and at aduenture, without particular warrant, how seemely soeuer it be, is not without sinne to the Conscience. Dauid purpo­ses to build the Lord an house without particular warrant; his affection of Gods glory is com­mended, 2 Sam. 7.3. but his meanes disallow­ed, as not done in Iudgement, his bloudy hands might blemish so holy an house.

2. In sinceritie, which weighes deepe in the Lords ballance; some there are, who haue Iacobs voyce, but Esaues hands, pretending ho­linesse, intending selfe-pleasing, whose coloured shewes may a while dazle the eyes of some, but the day of the Lords tryall will consume all such drosse and [...], as comes not from an ho­nest heart. Eph. 6. last.

3. In faith, without which the grace of our seruices is lost, there is a double act of faith requisite in worship. Heb. 11.1. Its called both a demonstration, and a sub­sistence; both which actes are needfull:

1. Faith of perswasion, that this worship is commanded by God; for to worship with an erroneous Conscience is sinne, Rom. 14.23.

2. Faith of affiance, apprehen­ding the perfection of Christ, to adorne our imperfection. Our Fathers blessing will not be had [...]ll we haue on vs our brothers [Page 374]Robes, sith faith saues vs passiuely, onely in respect of the excellent obiect it hath. Heb. 11.6.

4. In humilitie; the same eye that beholdes Gods surpassing excellency, discouers also our owne vnworthinesse of the chie­fest good. Whence arises a holy deiectednesse of heart; when we come to worship, we deale with a God of pure eyes, and in an hea­uenly Imployment, men and An­gels spectators, and Immortalitie of weale or woe depends vpon it, which should teach vs with feare and trembling to worke forth our saluation. Phil. 2.

The last vse, Ʋse. 3 is of Consolation to the godly, who are brought to sufferings for their sinceritie of worship. Our life is military and subiect both to euill mens cen­sures, and disgraces, wherein the witnesse of our Innocency is a sufficient stay to our distempers. Was not the Lord of glory char­ged with the foulest imputati­ons, [Page 375]a winebibber, a Samaritane, a demoniake; and shall wee the withered tree expect to heare any better; if thou faintest in time of aduersitie, thy strength is but small, being backed with Conscience of so good a cause, 2 Cor. 1.12.

CHAPTER VI.

FVRTHER, the last thing wherof Con­science is so obser­uant, is Dutie to Man; it studies to be free from offence towards all [Page 378]men, whether within, or with­out, so tender is it, it respects not onely its owne, but others edifi­cation also: Hence obserue,

A good Conscience walkes inoffen­siuely towardes men. Doct. 1 Sam. 12.3.4. When Saul was to be surro­gate into Samuels office, he stands forth, challenging all men to wit­nesse wherein he had wronged any man, which he doth to cleare his Innocency, to lay the blame of his Reiection, and their new choice vpon themselues; and lastly, to propose an example of equitie and justice, for Sauls Imi­tation. Num. 15.16. Moses justi­fies his integrity towards Corah, and his conspirators, hauing done no violence to them in person, or goods. 1 Thes. 2.10 Paul cals God and Man to witnesse, how holily, iustly, and vnblameably he had walked towards them that be­leeue. Grounds hereof be these.

1. Reas. Its a branch of that bond of Conscience which is Indispensa­ble, [Page 379]to wit, Gods word. Conscience indeed is a great Commander in man, yet is it but deputie vnder another, doing all things in sub­iection to God, who hath tyed vs to this inoffensiue walking, that we scandalize neither Iew, Gen­tile, nor the Church of GOD. 1. Cor. 10.32.

2. In things indifferent, we are bound to seeke the good of o­thers, and not our owne plea­sure; which caused Paul to be­come all things to all men, that by all meanes he might winne some to God. Nature teaches, we are not borne to our selues: our Countrey, and friends haue interest into our endeuours. Religion goes further, including the whole Church, yea Aliens from the Co­uenant of God. Now here is our aduantage (as Saul seeking As­ses found a kingdome): so we by seeking others, doe purchase our owne happinesse, 1 Cor. 10.24.

3. The soule of man is preci­ous, and the price of Redemption of infinite value, both which an vnchristian carriage destroyes. A pittifull thing when they (poore soules) haue sought Christ with many a sigh, and bitter pang, and now through Gods good hand, are gotten to some good forwardnesse in Reli­gion, and are now in whole or in part driuen off from the practise, or life of godlinesse. Rom. 14.15.20.

4. We must all of vs account to God for our selues, the sessi­ons of heauen and earth are at hand; the Iudge stands at the dore; where it will specially be de­manded what good, or euill we haue done to the Church, how our endeuours haue beene im­proued for others furtherance in the faith, so that knowing the ter­ror of the Lord, it concernes vs to beware, least we prooue barren of a blamelesse conuersation. Rom. 14.12.

Now sith the doctrine of Scan­dall is so vsefull, especially in these Atheisticall times, wherein most men cry, euery man for him­selfe, and God for vs all; making themselues their God, and God their page, to attend on euery call: let vs acquaint our selues with the nature thereof.

Scandall is twofold, 1. Actiue; Rules. 1. Diuis. when by our indiscreet walking others are occasioned to fall. 2. Passiue; when we through er­ror, or wilfulnesse stumble at o­thers good things. These two sometimes concurre, as in Num. 25.2. Balaam scandalized Israel actiuely, by suborning women to be sent amongst them; and Israel was passiuely scandalized, in that by yeelding vnto the temptation, they fell into corpo­rall and spirituall Adultery.

Sometimes Actiue scandall goes alone, Math. 22.16.17. where the Herodians did tempt Christ about the matter of Tri­bute, [Page 382]which might haue occasi­oned his fall, but that his holy heart was vncapable of any sin­full impression. Sometimes pas­siue goes alone, as 1 Cor. 1.23. when the Crosse of Christ was a rock of offence, and stumbling blocke both to Iew and Gentile, yet one­ly by occasion of their owne in­herent corruption.

Actiue scandall is that our A­postle was so carefull to auoyde, and whereof we are to treate; Scandall is any outward miscarri­age, 2 2. Desin. whereby a Christian is occasio­ned to fall. First I call it a miscar­riage, not an action, which some make the definition of Scandall.

1. Seing action being a moti­on from the Agent to the Obiect, is alwayes good.

2. Scandall may be in appar­rell, wanton, or dogged lookes, so that miscarriage is the fittest tearme.

2. It must be outward, ob­iectiue to the senses, or else it [Page 383]cannot offend; thoughts are free from mans sight, censure, of­fence, or punishment.

3. The person offended is a Chri­stian by profession: the spirit of God describing the scandalized, cals him one for whom Christ died: and Christ pronounces a woe a­gainst them that offend one of these little ones that beleeue in me.

4. Its an occasion of falling; eue­ry thing that crosses anothers will, so it be within the rules of Christian moderation, is not a scan­dall; wherein alwayes there is matter of enticement to euill, or discouragement to good.

Scandall is either in things 1. morally good; 2. morally euill; 3 3. Matter. 3. Indifferent, neither good nor euill. 1. For things morally good.

1. In things morally good, offence may be giuen when the manner is miscarried to the pre­iudice of others, as when there is not respect had to 1. Time, 2. Place, 3. Persons.

1. Time; Some things are sea­sonable, and vsefull in their due obseruance, which otherwise may proue offensiue, vsed out of date. It was not vnlawfull to build an Altar for sacrifice in the place of Habitation, which was a holy practise in the dayes of Abraham, and Iob; as also in Ez­raes dayes, Ezra. 3.3. But onely when there was a consecrate place, at w^ch time it was a sin to offer a­ny where els. Iosh. 22.16. The ten Tribes were offended at the two, for building an Altar as they deemed for sacrifice, from this ground. So Act. 15.10. Circumcision was vsefull in the times of Ceremo­ny, but being antiquated by Christ, became a stumbling blocke to the Churches of the Gen­tiles, in time of the Gospell.

2. Place; when things good are abused by celebration, in a place not beseeming the same. Mat. 6.2. The Pharisies praying priuate prayer in publicke place, [Page 385]are blamed by our Sauiour, as offending, 1. In giuing testimo­ny of hypocrisie, in that no man beholding them, can make any other construction of their fact. 2. In violation of that Rule, E­uery dutie is to haue circumstances agreeable thereto. Preaching, and Sacraments being publicke actes, are to be celebrated publiquely, and personall prayer being a pri­uate act, is to be carried priuately, both for place and voyce. Mat. 6.6.

3. Person; when any arrogate to themselues what appertaines to others offices, medling with holy things, without commission from God. Thus Saul 1 Sam. 13.13. being in a strait, will needs thrust himselfe into the Priestes office, but was therefore thrust out of his owne office by GOD. So Ʋzziah attempting to Sacri­fice, was resisted by the Priestes, and after smitten with Leprosie by Gods immediate hand, 2 Chron. [Page 386]26.16. Notwithstanding which, we see many Thrust into the Mi­nistery, wanting both Art and heart, to teach the people of God. Heb. 5.4.

Now concerning offence in things morally euill, which is the grossest Scandall of all others, sith besides the dammage of our brother, we doe things grossely euill in the sight of God, both matter and manner being mis­carriages against the Law. The which is committed diuersly.

1. By Councell and euill sug­gestion, when any out of a pre­tence of good, intends indeed the foyle of others, to which pur­pose vertue is sullyed with titles of vice, and the foulest crimes goe masked with the vaile of vertue, whereby they easily beguile vn­stable minds. Thus Satan Gen. 3.5. pretends an enlargement of diuine qualities by eating of the forbidden fruit, but intends no­thing but what was caused by [Page 387]experimentall smart: so Math. 23.16. The Pharisies compasse Sea and Land, to make one a Proselyte, who yet in euent be­comes much more the childe of perdition. Thus we haue Locusts sent out of Antichrists mist of Ig­norance, who seduce silly wo­men, preying on the weaker sex, who when they preuaile, in stead of saluing their malecontent, they increase their misery, ad­ding Heresie to Impietie. 2 Tim. 3.5.

2. By countenancing others in sinne, whereby presumption is added to transgression, and o­thers encouraged to sin earnestly with both hands, as if mans heart desperately wicked, were not prompt enough to do mischiefe, yet (O times, O manners) such is the Impietie of this age, let Sa­tan find a villaine to execute any Tragedy, & the world will soone afford him a Patron, Rom. 1. last. There is not a varlet in a Coun­trey [Page 388]so vile for life, or so base for condition, but he may soone procure both Letters, and Liue­ryes of great men: Iere. 5. last. The chiefe Priests bearing Rule in the causes, and Consciences of the people, had suborned their ab­bettors, ambitious Prophets, who applaud their greatnesse for pre­ferment, teaching the people to dote on the titles of Moses chaire, High Priests, and the Tem­ple of the Lord, as if there were not many a goodly Box in the Apothecaries shop, without one dram of any drugge therein.

3. In prouoking and stirring vp that corruptiō that is in man by nature.

1. Sometimes to anger, by pas­sionate words.

2. Sometimes to lust, by songs of Ribaldry, Playes, amorous toyes, and tokens, want on gestures, immo­dest and mixed dancings, night woo­ings, and wanton fashions, where­in Englands vanitie outstrips the [Page 389]world besides. Ist not strange to see Matrons bearing a shew of grauitie, attire themselues so gar­rishly, that they seeme rather Courtizans then Mothers in Isra­el? What else meane these naked breasts, and armes? Doth not the Iuy-bush shew there is wine within? If these immodest, and masculine fashions, be not the attire of an Harlot, spoken of Pro. 7.10. I know not what is?

3. Againe, Sometimes to co­uetousnesse, & oppression, by drun­ken, or worldly Retainers. Thus Gentlemen enhance their Rents & Fines, Improoue their Lands, making their poore Tenants get bread out of stones, Am. 4.12. Come say those bell [...]es (foggy seruing-men) bring in, that wee may eate & drinke, let the slaue smart for it, no reason but thou shouldest maintaine thy house and Retinue like other men.

4. Sometimes others are pro­uoked to drunkennesse, with [Page 390] Red-herrings, Salt dyet, Tobacco, which our hell-houses haue rea­dy at hand, as they call them Shooing-hornes to thirst. Isa. 5.18.

4. By neglect of our dutie, in forbearing to hinder sinne in o­thers, when we may and ought, it being a Ruled case, That he that may hinder a mischiefe, and doth not, is himselfe guiltie of it. Thus

1. Parents by omission of their dutie, doe scandalize their Chil­dren, as, by neglect of Instructi­on of them in the Principles of Re­ligion, by suffering them to liue out of Trades and Callings, fit ob­iects for the Tempter to worke on, by not prouiding seasona­bly fit helpes for them, by exces­siue seueritie, or ouer-much cocke­ring, occasioning them to shake off their authoritie, Col. 3.21.

2. Thus Ministers by omitting the dispensation of the Word, with instancy, and power, nuzzle their people in ignorance, leaue them [Page 391]to the prey of Temptation, and occasion their formall worship, withholding better instruction. Alas, blind guides leading their flockes to the pits brinke, where­in if they perish, themselues lye the lowest.

3. Thus Magistrates, sworne to execute Lawes, and accounta­ble to God for the same, what for fauour, what for feare of men, suffer sinne to raigne vnder their noses, thereby defiling their fin­gers with others guilt. Iosh. 7.1. The whole Congregation stood chargeable with Achans sinne, vntill it was punished by them. And Deut. 21.3.8. In case the murtherer could not be found, the Elders of the next Cittie must come and offer Sacrifice for the pur­ging of the Cittie from innocent bloud, to whom the murtherer in all probabilitie was fled.

5. By Example, man being of a sheepish disposition, is ready to practise what he sees another [Page 392]doe before him, example being a more beaten path then precept; we are easily induced to follow the multitude tho it be to euill. The vulgar like a Corne-field sway with euery blast, now hi­ther, now thither, equally dispo­sed to good or euill, if they may haue their Land-lord, or some greal neighbour, to lead them the way: hence we haue a Prouerbe, Like mother, like daughter. I haue knowne Children vnable to speake two ready words, yet lispe out the greatest oathes, at once imitating the act, and abuse of their Fathers speech; and who sees not many ill disposed Mini­sters, to vnteach their people fa­ster by their disordered liues, then euer they could instruct them by their doctrine; so bru­tish we are, we had rather sinke with company, Ioh. 7.48. then swim out alone.

6. By Persecution of others, whereby either themselues, or [Page 393]others beholding their suffe­rings, are driuen off from the profession of Religion, Gal. 6.12. The Deuill hath in euery corner some scoffing Michal or other, some railing Rabsheka's, or proud Diotrephes, that quench the coales of zeale in the hearts of vngrounded Christians; as the ten Spies by raising an euill report vpon the Land of Canaan, discoura­ged the hearts of the whole Con­gregation from the pursuit thereof. The like we see in Religion, the frumps of the world, & scornes of sinceritie, debarre whole mul­titudes from those duties, they yet are conuicted of.

Concerning Scandall in things Indifferent: 3 middle cases neither commanded, nor forbidden; we are to obserue, 1. the qualitie of the person that may be Scandali­zed; 2. the qualitie of the fact wherein this offence is giuen.

1. The person; He must be a member of the same Church, [Page 394]no offence can be giuen to them with whom we haue no Con­uerse. One Church indeed may scandalize another Church, for that the Aches of a Church are publicke, and so obuious to the eye & censure of all neighbour Churches; but one person is of such priuate carriage, that none but the members of the same body, can receiue good or euill by his life.

2. He must be such an one, as to whom the knowledge of Christian libertie, in this or that case hath not beene sufficiently proposed. Peter was Infirme in the matter of libertie from Iuda­isme, for that the doctrine of Abro­gation was concealed from the present age of the Iewes, vntill further growth, and the practice of them was not sinnefull to the Iewes as yet, and therefore not so materiall to be taught. Act. 10.14.

3. Weake, as hauing in him a [Page 395]disposition to apprehend matter of offence offered. It was an easie thing to the Iewes to be offen­ded at such as Preached against the Ceremonies of the Law, for that they once saw them of force by Gods owne ordination; which was such a Core in their sto­mackes, that they could not dis­gest the libertie purchased by Christ; such as haue no such inward stumbling blocke, can­not be justly offended by vs, Act. 21.21.

4. He must be such an one as is flexible either way; such as are obstinate, and opinionate, or al­ready as bad, as temptation can make them, cannot be said to be destroyed; but when there is likelihood of good to be done of any, as being of a tractable dis­position, and yet are hindered in, or driuen off of the profession, or practise of holinesse, by our indiscreet carriage; this is Scan­dall.

Now concerning the second thing, the facts wherein offence is giuen; obserue

1. Where anothers judge­ment is confirmed in Error by our indiscreet walking. Gal. 2.3.4.5. Paul denied Circumcision to Titus, where it was pressed as a matter of necessitie, and that to saluation, lest he had setled those obstinate Iewes in their error. Where the doctrine concerning Christian libertie, destroyes the indifferency of a thing, it be­comes a case of confession, and therefore must not be submitted vnto, it being a Rule, that the weake are to be forborne, but our libertie wrested out of the hands of obstinate brethren.

2. Where the truth we professe is by our vnwise walking de­stroyd [...]; a dissonancy appearing twixt tongue and hand, pulling downe what formerly we haue built vp. Peter in Act. 10. was ignorant of the Gentiles admit­tance [Page 397]to grace, yet being Cate­chized by the Lord, Preaches to the Iewes Gods equall esteeme of Iew & Gentile, in the eleuenth Chapter, and yet in Gal 2.12.13. seperates from them as vncleane, to gratifie the Iewes, and was therefore Resisted by Paul, as worthy blame. Our doctrine is the Rule, and life the Ruled, and must not therefore destroy that which giues it all the perfection it hath.

3. In case others are insnared by vs, in things we might doe, ex­cepting Christian offence, our ac­tions being commonly esteemed otherwise then we practise them, 1 Cor. 10.28.29. A question was proposed, whether Christi­ans might buy, or cate meate of­fered to Idoles, the propertie being changed, and it brought into the market? the Apostle answeres it may, vnlesse in case of Scandall, when a weake brother, not Cate­chized so farre, that it now takes [Page 398]place of common meate, is occasioned to censure thee to be a Libertine. 1 Cor. 8.10. The sitting at meate in the Idoles Temple, though the meate was neuer offered to any Idol, yet no other meate being vsuall to be eaten there, the Con­science of a weake brother is occa­sioned to eate things offered to Idoles. Of this nature was Naa­mans fact, all that bow in the I­dols Temple, are commonly re­puted to be worshippers thereof, and therefore he might not doe it, yet the Prophet giues him a delatory answer; Goe thy waies, trouble not thy selfe with points of this nature, the Resolution whereof, thou being a babs as yet, art vncapable of, 2 King. 5.18.

4. In case others haue occasion of stopage, and grieuance in the race of holinesse. The practice of such and such Worthies, whom all men reuerence for many excel­lent parts in them, causes other [Page 399] weaklings to be at a stand in ma­ny cases of Conscience. Concei­uing, that if such a thing were a dutie, or a sin, such would haue an insight into it aswel as others. And hence the edge of their zeale is dulled, & they conclude, either to sit still, or walke slowly, in things they are halfe conuin­ced of to be duties. Rom. 14.21.

The doctrine of Scandall thus explained, let vs proceed to ap­plication: seruing vs,

1. Ʋse. 1 For Exhortation to a wise and Christian walking, sith one vnaduised act may so far dispa­rage thy brother in the progresse of Religion, that all thy endeuors can neuer recouer the same. It would trouble any of vs, if by [...] rash word, we should betray our brother to death, or smite out the eye of our dearest childe, and yet the life of grace, far more pre­cious, is destroyed by vs, in our vnaduised walking.

A necessitie there is of offen­ces, as the world is how dispo­sed, but it were better a Milstone were hanged about his necke, that scandalizes a beleeuer, and he cast into the bottome of the Sea. Well, wouldest thou preuent Scandall in others? watch ouer thy selfe in the obseruance of these Rules.

1. Rules. Alwayes carry in thy bo­some an high esteeme of a Chri­stian, being beautified by Christs blood, Christs righteousnes, Christs spirit and Kingdome, all which cost our Lord the setting on, or euer he could estate vs into these Royalties. Bethink with thy selfe, is a Christian life so dearely pur­chased? So hardly maintained? So easily lost? so rarely recoue­red? O how it concernes me to watch, Mal. 3.17. least by my miscarriage, others be hardened in sinne, or hindered in holinesse!

2. Doe nothing without war­rant; try and examine euery mo­tion [Page 401]offered to thy mind, and be­fore any enterprize, demand of thine heart these Questions; Is it according to the Rule of ver­tue? Durst I doe it were Gods destroying Angell by to take vengeance? Will it either doe good, or no harme in the Church of Christ? These thoughts will suppresse a dis­ordered carriage; a warrantable act cannot Scandalize any. Gal. 6.16.

3. In cases doubtfull, euer doe that which may edifie thy Bro­ther, though it offend his sto­macke, yet if it build vp his Conscience, thou sinnest not. Sometimes in mixt companies, some are contrarily affected, one puts holinesse in meates, another esteemes all alike, yet omits the condition of sanctifying them; a third thinkes they are to be forborne, at least for authoritie sake. Now a holy and modest vse, [Page 402]will teach the first all meates are lawfull in nature; the second, that all are impure to them that impure­ly vse them; the third, that how euer eating against the Law be a sinne, yet eating besides the Law is not, where there is one habituall obedience, and the ciuill Respect of the Law-giuer in the breed of Cattell obserued. 1. Cor. 14.26.

4. Forbeare the doing of some things thou mayest doe. Such as are alwayes at the chaines end, doing the vttermost of their li­bertie, will soone breake some of the linkes, and so inc [...]roach vpon the Lords seuerals. This we see in those Christians, who in that Christian libertie warrants such exercises as are of good report, take libertie to glut themselues there­in, discerne not of their compa­ny, or sort their games by Lots. Thus being brought in flauery to that, which first they intended [Page 403]to serue them, they violate the Rules of Christian moderation pro­uided in that case. Whence our Diuines haue a Rule; He that al­wayes will doe all he may doe, will sometimes doe that which the may not.

2. This also Exhorts vs to arme our selues against Scan­dall, that wee fall not where there is occasion of offence offe­red, sith how euer it be with o­thers danger, yet our shipracke; in vaine is the Net layd in the sight of any bird. Receiue these Anti­dotes, whereby thou mayest be strengthened against the surfeit of others miscarriages.

1. Rules. Get the Root and Raigne of sinne, subdued in thine owne heart, seeing euery temptation must plow with our heifer. Cor­ruption being mortified, and sinnes strong holdes rifled, its not easily stirred vp againe. Ioh. 14.30, The tempter finding [Page 404]nothing in CHRIST, sped not.

2. Try before thou trustest; in our dealings with God, we must trust, and after prooue, but men subiect to error, must be exami­ned, or else we abuse both our selues and the truth. Examples binding onely where there is a Concurrence with morall equitie. 1 Thess. 5.20.

3. Beware of personall affecta­tion. While we admire the per­sons of any, our judgements are blinded, that we cannot deter­mine impartially of their acti­ons. What, My Minister, and spirituall Father? Shall I make question of what he doth? Ma­king men like Gods, and their words Oracles, the high way to heresie. This occasioned Berna­bas his foyle; his judgement dazled with the worthinesse of Pauls person, so rarely qualified. Gal. 2.13.

4. Carry a holy jealousie o­uer thy Brother; needlesse sus­pition is to be auoided, but just inquiry vsefull, to arme me, both to saue my selfe from falling, and recouer him now about to fall. 2 Cor. 10.2.