for Conscience ib. VVhere is the fear of Conscience ib. VVhy is it seated in a man ib. VVhat is the office of Conscience ib. How manifold is the witness of Conscience p. 431. What is a good Conscience ib. What makes up a good conscience ib. How doth an evill conscience faile in its proper works ib. What must concur to the renovation of conscience ib. What since mans fall is counted a good conscience ib. What other definitions of conscience ib. How many sorts of a good conscience are there p. 432. What goodness must concur to the making of it up ib. VVhat then is a truly good conscience ib. What must it be purified from ib. How must it be purified ib. What must conscience be pacified from ib. What must conscience be pacified by p. 433. What are the Offices of conscience ib. How many sorts of good conscience are there p. 434. How many sincerity of conscience be known ib. Is there not a sinfull tenderness of conscience p. 437. Can all that suffer say that they suffer for conscience and for God p. 440. what rules are to be observed in the suffering for a good conscience p. 441. What is the benefit of a good conscience p. 442. What is the danger of an evil conscience p. 444. Is it so hard to get a good and escape an evill conscience ib. May Conscience be quiet and yet not good p. 445. How manifold is hardness of heart ib. What are the marks of an ill troubled conscience p. 446. How may we know a good troubled conscience p. 447. VVhat are the marks of an erroneous conscience ib. What may quicken us to get and retain a good conscience p. 448. How may a good conscience be gotten and preserved p. 449. VVhat are the signs of a good conscience p. 451. How hath Originall sin polluted the conscience p. 452. How is blindness and stupidity of conscience discovered p. 453. How can we sin against knowledge and conscience seeing we cannot will evill ib. How may a counterfeit conscience be discovered p. 454. How is conscience defiled when troubled and awakened p. 455. Is it not a blessed thing to come well out of the pangs of a troubled conscience p. 457. What is the difference between a troubled and regenerate Conscience ib. What may cause trouble of conscience and yet come short of saving motives ibid. What are the false wayes that a wounded conscience is prone to take ib. Books formerly published by this Author THe Saints Nosegay or a Posie of Spirituall Flowers The Marrow of Ecclesiastical History in two parts The first part contains the lives of 148. Fathers Schoolmen first Reformers and modern Divines with the Effigies of many of them in Copper The second contains the lives of twenty two Christian Emperors Kings Princes and other choice Christians from the Primitive times to our present age with all their Effigies cut in Copper A Generall Martyrologie or Collection of all the greatest persecutions which the Church of Christ in other Countries hath suffered from the Creation to our present times with sundry cuts in Copper Whereunto are annexed the lives of Mr. Tho. Cartwright Mr. Arthur Hildersam Mr. Hugh Clarke the Authors Father Dr. Potter B.B. of Carlile Mr. Rich. Sedgwick Mr. Rob. Balsom Mr. John Dod Mr. Herbert Palmer Mr. Jo. Ball Mr. Rich. Rothwell Mr. Julines Herring and Dr. Preston An English Martyrologie of all the Persecutions which have befallen our Church from the first plantation of the Gospel to our Modern times whereunto are annexed the lives of Gasper Coligni Admiral of France Joane Queen of Navar Dr. Collet Dean of Pauls Mr. Coverdall Dr. Sands Arch Bishop of York Mr. Richard Greenham Mr. Paul Bains Mr. Will. Bradshaw Mr. Richard Stock Dr. Sibs Dr. Tho. Tailor Dr. Chaderton A Mirror or Looking-glasse both for Saints and sinners held forth in some thousands of examples as of Gods wonderfull mercies to the one so his severe judgments against the other whereunto is annexed A Geograpicall Description of all the Countries in the known world with the most famous Cities Temples Structures Statues Cabinets of Rarities c. which have been and now are in the world As also The Wonders of God in nature the greatest Rivers strangest Fountains Various Minerals Stones Trees Herbs Plants Gumms c. which are to be found in every Countrey As also Of the rarest Beasts Fowls Birds Fishes and Serpents which are least known amongst us The life of Tamerlane the Great Englands Remembrancer Containing an Historicall collection of the Spanish Invasion in Eightie Eight The Gunpowder Plot. The fall of the house upon the Papists in Black-Friers Christian Good fellowship A Sermon preached at Warwickshire Feast An Antidote against immoderate mourning for the dead A Funerall Sermon ERRATA Page 49. l. 16.17 read But will you see the cure p. 50. l. 14. r. stiles for stills p. 62. l. 41. r. Jude for Judg. p. 73. l. 50. r. when for whence p. 74. l. 21. r. reason for son and with for without p. 92. l. 7. r. in refusing p. 97. l. 8. r. is for are p. 99. l. 6. r. Quest. for Object p. 122. l. 38. r. seals for seeks p. 131. l. 40. put out and. p. 143. l. 6. r. practice for suspition p. 158. l. 41. put cut as p. 172. l. 7. r. of for or p. 185. l. 15. r. Sarah for Abraham p. 186. l. 18. r. by for be l. 52. r. raised for changed p. 189. l. 36. r. the for then p. 236. l. 22. r. ought not for ought p. 268. l. 10. r. third for second p. 275. l. 40. r. work this upon earth p. 288. l. 15. r It is for l â— p. 307. l. 50. r. whence for when p. 342. l. 15. r. whom for when p. 381. l. 23. r. our for one p. 391. l. 17. r. believing for bleeding p. 400. l. 52. put in them p. 406. l. 12. r. immoderate for moderate p. 413. l. 15. r. abused for obeied p. 421. l. 14. r. world for woud p. 442. l. 22. r. inoffensive for offensive p. 444. l. 2. r. they for you QUESTIONS AND CASES OF Conscience About ABSTINENCE in the Use of Lawful things CHAP. I. Quest. WHether may a man sinne in the use of Lawful things Answ. Yea abuse of lawful things is damnable as well as the use of unlawful The abuse of lawful profits pleasures cares and desires choaks the seed of the Word Mat. 13.22 So Mat. 24.38 As in the dayes of Noah they did eat they drank they married and gave in marriage until the day that Noah entred into the Ark c. What was it a sin to eat to drink to marrie No but they sinned in the abuse of these things they were so intent upon these that they cast off all admonitions and predictions of judgement So Luke 14.18 What was more lawful then to buy a Farme a yoke of Oxen or to marâ—y a Wife Yet these shall never taste of the Supper not because they did
worse then the life of a Dog for a Dog lives without mentall sufferings and dies and there is an end of him but a wicked man is alwayes upon the wrack whilest he lives and is never free from the lashes of an evill Conscience Quid prodest bonis plena arca si inanis sit Conscientia saith St. Austin what good is there in a chest full of goods when the Conscience is empty of goodnesse Such an one is like Naaman a rich man but a Leper or like Jesabel that no doubt had a cold heart under a painted face Such an one in the middest of his mirth hath many a secret gripe and little knows the world where his shooe pincheth him Every Fowle that hath the beautifullest Feathers hath not the sweetest flesh nor doth every tree that beareth a goodly leaf bear good fruit and many things glister besides Gold So is it with wicked men in the fulness of their sufficiency they are in straits Job 20.22 c. But I will enlarge no further I shall only tell you that in ordering these Cases of Conscience I proceed as you may easily perceive Alphabetically according to the method which I used in my Mirror where you may finde Examples sutable for these severall heads and by that little progresse which I have already made you may judge how much is yet behind which were enough to deter an old man as I am being in the sixtieth yâ—ar of my age but that I hope I am doing the Lords work and if my Master call me away before I have finished it I shall not much faile of St. Austins wish who often desired that when the Lord came he might finde him aut precantem aut praedicantem either praying or preaching I have one request more to the godly judicious that wherein they observe my failings they would be pleased either by Word or Letter to inform me of them that I may rectifie them for the time to come and if I finde these my poor labours usefull and acceptable to the Church of Christ I shall be encouraged whilst God continues life and health to go on in the same I am also to acquaint you that the Bookseller hath so ordered the Printing hereof that whosoever pleaseth may put in fair paper between each Chapter to make larger Additions to the same Thus begging thine earnest prayers for a blessing upon my Labors both publick and private I rest From my study in Thrid-needle-street London Mar. the 22. 1658 9. Thine and the Churches servant SA CLARKE A Table of all the Questions and Cases of Conscience that are handled in this Volume CHAP. I. About the abstinence in the use of Lawfull things WHether may a man sin in the use of Lawfull things p. 1. Why is there so much danger in the use of lawfull things p. 1. What instances may be given to shew how men abuse their lawfull liberty with the hazard of their soules p. 2. What meanes may we use to prevent our abuse of these lawfull things p. 3. CHAP. II. About actions Naturall Civill Recreative Religious c. What makes an action good p. 5. What are the ingredients requisite to make an action good ib. What things can make a good action to become evill p. 6. Can any thing we do be good when all our righteousnesses are as filthy rags ibid. CHAP. III. About Adoption How many sorts of sons are there p. 7. How manifold is Adoption ibid. How manifold is internall Adoption ibid. What is the manner of Adoption begun here in this world p. 8. What are the benefits and comforts that flow to us from hence ibid. How may we know our Adoption ibid. What duties are we taught from the consideration of our Adoption p. 9. What are the means of our Adoption both internall and externall ibid. What are the marks of the inward Baptisme ibid. How may the mistery of our Adoption be conceived of ibid. How may the glory of our Adoption appear to be so great ibid. What kind of persons must we be to attain to this Adoption p. 10. What are the marks whereby we may know our selves to be Adopted by God p. 11. How must the Adopted Children of God carry themselves here ib. What may we doe to attain the Spirit of Adoption and to keep the lively sense of it in our souls ibid. What are the signes that we have the Spirit of Adoption ibid. How may we preserve the witnesse of the Spirit of Adoption ibid. CHAP. IV. About Adoration or Worship What is Adoration p. 13. What are the principall grounds of it in the heart ibid How manifold is Adoration ibid. What is Religious Adoration and what is to be considerd in it ibid. VVhat is civill adoration and what is to be considered in it ib. To what things Adoration is due and in what manner ibid. What Adoration is due to God and what Caveats are to be remembred therein and why p. 14. Object But I intend not to worship the image but God therein ibid. Object God was worshipped before the Ark and Subjects kneele before the Chaire of State ibid. What vertues are required in Religious Adoration ibid. What Adoration is due to the Creatures ibid. Whether any be due to the evill Spirits what is due to good Angels and to men p. 15. May not Religious or mixt Adoration be given to them ibid. What Adoration is due to the Saints departed ibid. Whether any Adoration belongs to the unreasonable Creatures or to the works of the Creatures as to images c. ibid. CHAP. V. About Adultery What Adultery is and whether when the man or Wife commit Adultery the bond of marriage is dissolved p. 17. How tentations to Adultery may be prevented and withstood p. 18. By what means may we preserve our chastity p. 19. CHAP. VI. About Affections or Passions How many kinds of Affections be there and what are sensuall affections p. 21. Whether sensitive Affections are to bee abandoned or only moderated ibid. What are the rationall Affections ibid. How may it be proved that there are Affections in the highest part of the soule p. 22. How it may be proved that these rationall affections are motions of the will ibid. Are these so elevated above the body that they have nothing to do with it ibid. Why must our Affections be carefully looked to and ordered according to Gods VVord p. 23. How may we know to what Passions we are most inclined p. 24. By what degrees are the Affections wrought on ibid. Why wicked mens Affections may be farre wrought on and yet come short p. 25. How shall wee know whether wee are rightly Affected towards Christ ibid. Why we should be carefull to have our Affections set right p. 26. How to prove that Affections in themselves are not sinfull p. 27. How are unmortified Passions to be subdued p. 28. How may Affections be divided ibid. Wherein consists the sanctified exercise of those Affections which embrace their Object ibid.
Unwillingnesse doth the like when it seems evil to us to serve God Josh. 24.14 15. when our works are dead works Hebr. 9.14 Deuteronomy 28.47 When men bear not their own fruit do not the duties of their own place calling and relations as when a King will offer sacrifice or a private person or woman will preach c. Confidence in the flesh marrs good actions when men trust to their own wits reason skill gifts and do not all in the Name and Strength of Jesus Christ Col. 3.17 Phil. 3.3 Inconstancy shames any good action when we are weary of well-doing or decline and go backwards our righteousnesse being as the morning-dew Quest. Can any thing we do be good when all our righteousnesses are as filthy rags Isa. 64.6 Ans. Our works in themselves are not good but by Gods indulgence assured unto us in the New Covenant they are where God 1. Accepts the will for the deed we do well when we desire and endeavour to do as well as we can 2. God beholds the work in Christ and through his intercession passes by the evil that cleaves to our best actions 3. God regards it as proceeding from his own spirit in us who causeth us to do good and works our works for us as in Ptayer Romanes 8.26 Mr. Byfield on Peter CHAP. III. Questions and Cases of Conscience about Adoption Quest. HOw many sorts of sons are there Answ. Foure 1. There is a son by eternal generation and so Christ is the Son of God 2. By Creation and so Adam and the Angels are the sons of God 3. By natural generation and so Cain was the son of Adam 4. By Adoption and so Moses was the son of Pharaohs daughter And thus God takes us out of the family of Hell to be his adopted sons Quest. How manifold is Adoption Answ. Twofold 1. External whereby the Lord takes a people by outward Covenant and Dispensation to be his sons and thus the Jewes were Gods first borne Exod. 4.22 and unto them did belong the Adoption Rom. 9.4 5. and hence their children were accounted sons as well as Saints and holy 1 Cor. 7.14 Ezek. 16.20 21. but many fall from this Adoption as the Jews did 2. Internal whereby the Lord out of everlasting love to particular persons in special takes them out of the family of Satan and by internal love and special account reckons them in the number of sons making them indeed sons as well as calling them so Isaac by special Promise was accounted for the seed Rom. 9.8 Quest. How manifold is this internal Adoption Answ. Twofold 1. Adoption begun 1 John 3.1 2. Now are we the sons of God to whom yet the Lord behaves himself for some time and for some special reasons as unto servants exercising them with many feares Gal. 4.1 2. because some spirits will not be the better for the love of their Father but the worse and therefore he is faine to keep an hard hand over them To others he behaves himself with more special respect enabling them with more boldnesse to cry Abba Father Rom. 8.15 16. who are more easily bent to his will by love Adoption perfected when we shall receive all the priviledges of sons not one excepted Rom. 8.23 where we are said to wait for the Adoption the Redemption of our bodies By the first we are sons but not seen and known to be such 1 John 3.1 2. By the second we shall be known before all the world to be so Quest. VVhat is the manner of Adoption begun here in this world Answ. 1. God loves Jesus Christ with an unspeakable love as his only Son and our elder brother Hence when we are his sons in Christ he loves us with the same love as he doth his own son Hence the Lord accounts us sons Eph. 1.5 6. His love is not now towards us as to Adam his Son by Creation but in loving his own Son immediately hence he loves us adopts us and accounts us his children Quest. What are the benefits and comforts that flow to us from hence Answ. If we are sons then the Lord prizes and esteems us as sons yea the poorest weakest feeblest believer is more esteemed by God then all the world and the glory of it yea then all the Kings and great men in the world Isa. 43.4 5 6. not because they can deserve it but because he hath freely made them sons If sons then the Lord will certainly take care of us as of sons and that both for our outward and temporal estate that we shall want nothing that is good for us Mat. 6.31 32. and if at any time we fall into want and straits the Lord intends thereby our eternal good Hence come all Gods corrections Deut. 8.5 Heb. 12.8 If sons then he loves us as sons as a Father doth his son Indeed Israel may say My God hath forsaken and forgotten me Isa. 49.14 and yet no mother tenders her child as the Lord doth his children Yea he freely â—hose us to be his sons and therefore loves us notwithstanding all our sins Psal. 89.32 33. If he see Ephraim bemoaning his stubbornnesse as well as his sicknesse as Jer. 31.20 God cries out Is not he my Son If sons then are we heires and co-heires with Christ Rom. 8.17 sons by nature are all heires but all sons by Adoption are We are heires First of the Kingdome of glory 1 Pet. 1.4 5. Secondly of all this visible world 1 Cor. 3.22 not that we have it all in our own hand it would be too cumbersome for us but we have the use and comfort of it Thirdly we are heires of the Promise Heb. 11.9 and 6.17 whereby the Lord himself comes to be our inheritance and portion for ever If sons then we have and ever shall have the spirit of sons Rom. 8.15 16. And hereby 1. We shall be enabled to pray to God who before could not do it our mouthes being stopt with guilt 2. To cry Abba Father and this spirit witnesseth that we are sons of this Father 3. Hereby we are led and guided continually towards our last end whence it is that the same sins which harden others at last humble us the same temptations by which others fall and perish serve at last to purifie us Hence our decay in grace leads us to growth at last Hence our feares and doubts serve to establish us at last Our wandrings from God for a time make us esteem more of the Presence and wayes of God at the last See Shepherds Sound Believer p. 277. God will bear with the infirmities of his children if there be in them a care to please him with a purpose of not sinning Mal. 3.17 Quest. How may we know our Adoption Answ. By our resemblance of God as a natural childe is like his natural father Quest. But how may this be known Answ. 1. Examine the life of God in thee who naturally art dead in sin The breath of this life is heavenly thoughts
Mat. 10.32 Luke 12.8 3. If we confesse God and Christ we shall be encouraged defended and honoured even here 1. We shall be encouraged and strengthned by Christ too and in our testimony Act. 18.9 and 23.10 11. 2 Tim. 4. â—6 â—7 2. We shall be defended and delivered from the assaults and designes of our enemies Acts 18.9 10. and 26.16 17. and 23.10 11 20 21. 2 Tim. 4.17 3. If we honour God by confession he will honour us and that 1. With favour affection and respect from men 1 Pet. 4.14 Act. 4.33 Rev. 3.8 9. 2. With victory over Satan Rev. 12.10 11. 3. Yea God will honour us with mutual inhabitation which implies intimate communion 1 Joh. 4.15 4. If we confesse Christ aright we shall be saved Confession tends to salvation 1. As a way appointed us to God to walk in towards heaven 2. As a character property and practice of such as shall be saved 3. As a furtherance of our salvation because its a means or help to our perseverance in the faith even to the end and then Mat. 24.13 Heb. 10.23 Fourthly In regard of others who by our confession may receive instruction confirmation and encouragement to doe the like boldly and without fear Quest. How must this confession be made Answ. First freely without compulsion as water flowes out of the Fountain Secondly Plainly and fully without obscurity without hiding or mincing the truth So Joh. 1.19 20. Hence our confession of Christ should flow from faith as the fountain and that 1. From our Faith in Christ. Confession with the mouth should proceed from Faith in the heart 2 Cor. 4.13 Psal. 116.10 Object But Rom. 14.22 Hast thou Faith have it to thy self before God therefore we need not confess it before men Answ. Paul there speaks not of a justifying Faith but of a Faith or perswasion of Christian liberty in things indifferent This Faith a man may keep to himself or so shew or use it as thereby not to offend his brother 2. From out experience in some measure of Christ and his grace or of what we confess This will provoke us to a confession before men as Act. 4.18 c. So 1 Joh. 1.1 Christ gave his Apostles experience and Paul Act. 26.16 Thirdly Boldly without fear or shame So Acts 23.6 with 24.21 and 20.23 24. and 21.13 Phil. 1.20 It s our honour so to doe Act. 5.41 and 4.8 c. Psal. 119.46 2 Sam. 6.20 c. Fourthly Constantly without giving over till we have finished our testimony as the two witnesses Rev. 11.7 and Paul 2 Tim. 4.7 Act. 23.25 Hence Rev. 3.3 This Christ takes kindly Rev. 2.13 and 3.8 10. Fifthly Innocently without giving offence or occasion to any to speak evill of us whilst we are speaking good of Gods name or for his truths and wayes Act. 24.20 and 23.9 For which end we must doe it 1. With meekness from an humble spirit without any shew of pride ostentation passion or bitterness 2. With fear of God of offending him whilst we are confessing him or doing or saying any thing which may cause the way of truth to be evil spoken of And with reverence of men by giving all due respect to them before whom we speak Sixthly Sincerely out of love and zeale 1. Out of love to Christ and his truth For what we love we will own openly Cant. 5.9 Love is strong as death c. 2. Out of zeale for God his glory the credit of his cause the honour of his truth the propagation of his Gospel the encouragement and comfort of his friends and the conviction of his enemies Seventhly Patiently with a disposition and resolution to suffer for our testimony if God call us to it as others have suffered before us Mat. 10.37 c. Joh. 9.22 Rev. 1.9 and 11.3 7.10 and 12.17 and 20.4 Mr. Reyners Government of the tongue Quest. Whether is it lawful for a man being urged to go to Idol-service and to hear Mass so he keep his heart unto God Answ. It is not as may be proved by these reasons First St. Paul 1 Cor. 8. and the 10. Chap. disputes this question whether they might go into the Idol temples and there eat of meat offered to them so they did not partake with Idolaters in the worship of their Idols This he concludes utterly unlawfull for they could not partake of the Lords cup and the cup of devils so is it unlawful for a Protestant to go to the Popish Mass. Secondly God is the Creatour of both body and soul and therefore is to be worshiped with both and we rob him of his due when we reserve our hearts to him and give our bodies to Idols whereas Rom. 12.1 we must give up our bodies a living sacrifice unto God Object Against this some object the example of Naaman 2 Kin. 5.18 19 where they infer that the Prophet gave Naaman leave to worship in an Idol-Temple Answ. First Some answer that Naaman speaks only of civil and Politick worship For his Office was to kneel down that the King might lean on his shoulder and Naaman makes open protestation ver 7. that he will Worship no God but the God of Israel Secondly Others answer better that Naaman acknowledgeth it a sin to go the house of Rimmon and therefore craves pardon for it twice verse 18. and withall vows that thenceforth he would offer sacrifice to no God save only to the Lord. Thirdly Naaman intreats the Prophet to pray for him that he might be constant in the service of the true God and that in case through humane frailty he should against his purpose be drawn to it that the Lord in mercy would pardon his offence Object But if I doe not go to mass I shall give offence to the Papists Answ. We are to doe our duty though men be never so much offended Mat. 15.14 Again we ought not to do evil that good may come of it Quest. Whether may a man especially a Minister with a good conscience fly in persecution Answ. Sometimes it is lawfull though not alwayes For First Christ commands it Matth. 10.15 neither was this command ever repealed Secondly We have many examples for it in Scripture of Jacob Gen. 27. and 31. of Moses Exod 2.15 Heb. 11.27 of the Prophets hidden by Obadiah 1 Kin. 18.13 of Elijah 1 Kin 19.3 of Christ himself Joh. 10.39 of Paul Act. 9.25.29 30. Object Persecution is good and therefore it may not be eschewed Answ. First Some things are simply good of themselves as vertues and all morall duties and these may not be eschewed Gthers are good only in some respects as things indifferent which are neither commanded nor forbidden and these may be eschewed except we know they are good for us Now persecution being good only by accident we may avoid it because no man can say whether it be good or bad for him Object Persecution is sent of God for the triall and good of his Church Answ. First Evill things sent
of God may be avoided if he shew us a way or means to escape them Secondly There is a two fold will of God his revealed will and his secret will By the former he hath appointed that in case of present danger when a a door is open we may escape As for his secret will because its unknown and therefore uncertain to us we may not rashly presume thereof but rather use the means offered till God reveale the contrary Object To flie in persecution is a kind of deniall of Christ and against confession Answ. Christian confession is two-fold first Open. Secondly implicite 1. Open confession is when a man boldly confesseth his faith before the adversary even unto death as the Martyrs did 2. Implicite which though it be inferiour to the former yet it s a true confession and acceptable unto God and this is when a man to keep his religion is content to forsake his Country friends and goods Object But Christ bids us not to fear them that can but kill the body therefore we may not flie Mat. 10.28 Answ. First This forbids not all feare but such a fear as tends to Appostacy causing men to renounce faith and a good conscience Secondly It speaks of such feare whereby wee feare man more then God Thirdly Its speaks of such a feare whereby we are urged to tempt God by doing something that is contrary to his will and out of our calling Now when we speak of flight in persecution we understand not such a flight as tends to Apostacy c. but that alone whereby we use the means offered according to his appointment Quest. When may a man Minister or other fly Answ. First When there is no hope of doing good by his abode in that place where the persecution is but not when there is hope at such a time God forbad it Paul Act. 18.10 Secondly Consider whether the persecution be personall or publick Personal is that which is directed against this or that mans person Publick which is raised against the whole Church If it be personall against the Pastor he may fly and it may be his flight will bring peace to the Church Quest. But what if the people will not suffer him to fly Answ. They should be so far from hindring him that they should rather further him So Acts 19.30 But if the persecution be publick then he is not to fly For then the strong should support and confirme the weake Thirdly If there be in the Pastor moderation of minde for as he must not be overcome with excessive feare so neither must he be foole-hardy to run into apparent danget To avoid both which he must pray for wisdome courage and constancy and use the consent and advice of the Church for his further direction herein Fourthly The Pastor must only withdraw himself for a time and not utterly forsake his charge and calling Mat. 10.23 Fifthly He may fly if after due triall and examination of himself he finde not himselfe sufficiently armed with strength to beare the extrenity Sixthly If he be expelled or banished by the Magistrate though the cause be unjust Seventhly If God offer a lawfull way and means of escaping Eightly If the danger be not only suspected and seen afar off but certain and present Quest. When may not a Pastor or other man fly Answ. First when God puts into their heart the spirit of courage and fortitude whereby they resolve to stand out against all the fury of the adversary So it was with Paul Act. 20.22 and 21.13 One in Queen Maries dayes having this motion to stand out and yet flying for the very act felt such a sting in his conscience that he could never have peace till he died Secondly When they are appehended and under the custody of the Magistrate then they may not fly because in all their sufferings they must obey the Magistrate Quest. Whether then may a man imprisoned break prison if he can Answ. No man being in durance may use any unlawfull or violent means to escape for we may not resist the Magistrate in our sufferings Servants must submit to the unjust corrections of their Masters 1 Pet. 2.19 the Apostles would not so escape when they might till the Angel brought them forth Act. 5.19 Thirdly When a man is bound by his calling and Ministry so as therein he may glorify God and doe good to his Church For the discharge of the duties of our callings must be preferred before our very lives Fourthly When God by his Providence cuts off all lawfull meanes and wayes of flying then he doth as it were bid that man stay and abide we must not use unlawfull means nor do evill that good may come of it Mr. Perkins Vol. 2. p. 86 See more of the lawfulnesse of flight in Persecution in the life of Athanasius in my first part of Lives CHAP. XL. Questions and Cases of Conscience about confession of sin Quest. IS confession of sin a necessary duty Answ. Yea or else God would never have promised so great a reward to it as 1 Joh. 1.9 Job comforted himself with it Job 31.33 So Psal. 2.5 Ut somnium narrare vigilantis Sic peccata confiteri viri paenitentis est Aug. To tell a mans dream is the sign of a waking man so to confess his sins of a true penitent Quest. May not a wicked man confess his sins Answ. Yea as we see Pharaoh Saul Judas c. did Quest. How then shall we distinguish between the confession of a regenerate and unregenerate man Answ. By these signs First True confession comes from a troubled soule as we see in the Publican From a broken and bleeding heart as did Davids From a melting heart as did Josiahs But the other knows it not the racking pain only wrings it from him not the mercy of that God whom he hath offended Secondly The first proceeds from a bleeding heart laying hold upon mercy as Dan. 9.9 Ezra 10.2 the other wants this therefore Christ saith Repent and believe Mar. 1.15 Thirdly It comes from an honest heart in the first purposing not to sin He confesses and forsakes Prov. 28 1â— Hence Ezra 10.2 3. The other though he seem to disgorge his stomack yet he returns with the dog to his vomit So Deut. 1.40 41. Dike on the Heart Quest. Why must we remember and confess our sins Answ. First Because promise of forgiveness is made to it Prov. 28.13 1 Joh. 1.9 Secondly God hath made good this promise upon the right performance of it 2 Sam. 12.13 Psal. 32.5 3. Threats are denounced against those that confess not their sins Prov. 28.13 1 Joh. 1.8 10. Dr. Gouge on Heb. Quest. In confessing our sins must we descend into particulars Answ. Yea so did David 2 Sam. 24.10 So Ezra 9.6 11. Nehem. 9.1 c. Dan. 9.5 6 11 13. Mat. 3.6 1 Tim. 1.13 Act. 19.18 19. Quest. Why must we do this Answ. First This is the next way to bring us to that measure of
things according to their nature and capacity they shall never deceive us if we require nothing of them above their nature Confidence is good according to the goodness of the subject that it reposeth upon wherfore confidence in God the only soveraign good perfect solid immutable is the best of all and the only thing that can give assurance and content to the soul. He that is blest with that confidence is half in Paradise already He is firm safe meek serene and too strong for all his enemies Psal. 84.12 God is to him a Sun to give him light heat life and plenty of all goods and a Shield to guard him and shelter him from all evils He gives him grace in this life and glory in the next O Lord of Hosts blessed is the man that trusteth in thee Dr. Du Moulin of contentment CHAP. XLII Questions and Cases of Conscience about the Conflict or combate between the flesh and Spirit Quest. HOw will it appear that there is such a conflict in every regenerate person Answ. By plain Testimonies of Scripture as Gal. 5.17 The flâ—sh lusteth against the Spirit and the Spirit against the flesh c. Rom. 7.19 22.23 Quest. What is the Spirituall conflict Answ. It s nothing else but a continual combate between the unregenerate part the flesh with the lusts thereof and the part regenerate the Spirit with all the holy qualities graces and motions thereof by reason of their contrariety in nature and conjunction in place whereby they mutually lust and strive one against the other the flesh willing and imbracing that evill which the Spirir nilleth and hateth and nilling and shunning that good which the Spirit willeth and affecteth and contrariwise For in this conflict they mutually assault each other with irreconcilable hatred so that as the one getteth the other looseth as one gathâ—rs strength the other is weakned as in a paire of Scales when own rises the other falls they are like light and darkness c. Quest. What are the causes of this Conflict Answ. The principall cause is Gods will for the manifestation of his own glory For which purpose he doth not perfect our sanctification in this life but in part regenerating and leaving us in part unregenerated Quest. But why did not the Lord who could easily have done it perfect sanctification in us at first as he did by his only word at first create and make us perfect Answ. Were there no other reason but that good pleasure of his most wise will it were sufficient to satisfie us For he best knowes what to give and when to give But yet divers reasons may be assigned for it as First This course is most profitable both for the setting forth of Gods glory and the advancing of our good Quest. How doth it more manifest and magnifie Gods glory Answ. that the weaker we are in our regenerate part and the stronger the flesh is and all other the enemies of our salvation the more clearly Gods wisdom shineth forth in strengthening this weak part and enabling it to stand in the day of battel Yea in causing it to obtain a full and finall victory putting all its mighty enemies to flight This moved the Lord to suffer the prick in the flesh to molest Paul 2 Cor. 12.9 that his grace might be perfected in the Apostles weaknesse 2. God is more glorified when as we seeing the strength of our naturall corruptions and our frailty and the many infirmities of our spirituall part are moved hereby to attribute all the glory and praise of our salvation to the alone mercy of God both in the respect of the beginning and perfecting thereof and utterly denying our own selves and all our righteousnesse do wholly rely upon the perfect righteousness of Christ whereas if there were in us perfect sanctification we should hardly acknowledge the Lord to be all in all in our salvation 3. The wisdom and power of God is more manifested and glorified when as he doth his great works by contrary means and causes which in their own nature would rather hinder them therefore he will have us blind that we may see and foolish that wee may be wise c. He will give blessednesse to us who have so many wants and corruptions yea make our imperfections to serve as means for the encreasing of our happinesse this doth exceedingly magnifie his power and wisdom 4. We are hereby made more thankfull to the Lord and more chearfull in seting forth his praise when notwithstanding our wants and imperfections we are supported and saved then if he should at first endue us with all perfection For the more we have found the want of Gods benefits the more we prize them and so are the more thankful for them So it was with St. Paul when through the violence of the flesh he had been led captive to sin Rom. 7.24 25. how doth he break forth into thankfulnesse I thank God through Jesus Christ my Lord. 5. Hereby we more glorifie God when wee are assured by our growth in grace by which we are enabled to resist the flesh and the lusts thereof that they are the free gifts of God and that he beginneth encreaseth and continueth them in us whereas otherwise we would think them to be some naturall faculties and abilities and not given us of God Quest. How is this conflict profitable for our good Answ. 1. Because its a notable means to train us up in humility which is a grace most acceptable unto God and this is done when we see and consider what a miserable spoile sin hath made of all those graces and excellent endowments which we had by Creation how it hath poisoned and corrupted all the powers and parts of soul and body how it hath made us unfit for any good and prone to all evill which corruption doth in a great measure remaine in us after regeneration darkning our understandings defiling our consciences perverting out wills hardening our hearts c. so that if we were not continually assisted by the special grace of God we should easily be foiled in the conflict and made a prey to our malicious enemies 1 Cor. 4.7 2. It s most effectuall to work in us self-deniall without which we cannot be Christs Disciples For when we plainly discern that there is nothing in our selves to rest upon for the satisfying of Gods justice this will make us flie to Christ to hunger and thirst after his perfect Righteousness and so it will make us wholly to relye upon him for justification and salvation 3. We are hereby moved to abhor sin which God so hates and that with the greater detestation when as by our own experience we finde and feel the poison of it working in our selves and to bewaile and forsake it with more earnest endeavours when we see what miserable effects it produceth and what cursed fruits it brings forth in us 4. We are hereby occasioned to fly oftner unto God by fervent prayer acknowledging and
do strive against themselves and sometimes being cross matched do mutually oppose other affections and passions which are opposite to them Thus the love of God of spiritual and heavenly things is assaulted with self-love and love of the world and hatred of those divine excellencies Affiance in God his promises and providences with confidence in the Creature and diffidence in Almighty God Zeal of Gods glory with carnall and blind zeal The fear of God with the fear of men Hope in God with earthly hopes and also with presumption and despaire Sorrow for sin with worldly sorrow and carnall security Joy in the Holy Ghost and spirituall rejoycing in God with carnall joy in the pleasures of sin and moderate grief for worldly losses c. Quest. What are the effects which this conflict between the flesh and spirit produceth in us Answ. The effects are either such as it produceth in the will and desires or in the works and actions Quest. What are the effects which it produceth in the will and desires Answ. From this conflict between the flesh and Spirit arising from the imperfection of our regeneration this effect is wrought in the man regenerate that he cannot with full consent of will either choose and imbrace or refuse and reject either good or evill because being partly regenerate and partly unregenerate his will is divided and accordingly doth at the same time both choose and refuse both the good and the evill For when the regenerate will would do that which is good or avoid rhat which is evill the unregenerate part strugleth and hindereth and when this would embrace the evill and refuse the good the regenerate part resisteth and opposeth And this is that which the Apostle Paul complains of Rom. 7.21 23. And hence arises a notable difference between the sins of the godly and the wicked for though they be all one in respect of the act and deed done yet they are not so in respect of the agent and manner of doing For the regenerate man cannot commit any known sin with full consent of will but there is a reluluctancy against it not only in his conscience but in his heart will and affections and consequently it resisteth the motions of the flesh nilling that which it willeth and if through frailty it be overcome yet it hateth and detesteth that sin with which it is taken captive and makes a Christian much displeased with himself because he hath committed it So we see in David who though by the flesh he was drawn not only to will but to commit some grievous sins yet he truly saith of himself that his heart hated every false way c. Psal. 119.104 But the unregenerate man though sometimes he hath some pangs of conscience checking him for his sinnes that he cannot securely sleep in them yet he likes and loves them with all his heart c. Quest. What are the effects that this conflict produceth in the actions and works Answ. The effects which it workes in the actions of a regenerate man are diverse as First He cannot do the evill at all times which the flesh chooseth Thus Joseph refused the wicked suit of his whorish Mistris Gen. 39.9 Secondly He cannot commit sin as the wicked do with full consent of will For sin being deposed in its regency cannot bear sway as in times past it did it s confined to a part alone and so farre as regenerate we cannot sinne 1 John 3.9 Hee that is borne of God sinneth not c. Thirdly He cannot walk in the way of sinners but propounds to himselfe to serve the Lord in holinesse and righteousnesse all his dayes and though sometimes he slips and falls yet the Spirit of God that dwells in him convinceth him of his sins and stirs him up to rise again and to turn to the right way by renewing his repentance And on the contrary by reason of this conflict the regenerate man cannot do the good he would and desireth Gal. 5.17 Rom. 7.15 18. For when he would run his Christian race sin encompasseth and presseth him down Heb. 12.1 and makes him either sit still or move slowly Hence it is that our best obedience is so imperfect that were it not covered with Christs perfect obedience and our pollutions washed in his blood we could never be accepted with God The consideration whereof should move us to work out our salvation with fear and trembling 1 Cor. 10.12 Phil. 2.12 To keep a narrow watch over our hearts Prov. 4.23 Heb. 3.13 It should make us to complain with Paul Rom. 7.23 and to pray fervently for Gods assistance Prov. 4.23 Heb. 12.13 Quest. But seeing that in the carnal man there is a fight or skirmish which hath some appearance of the spiritual conflict how shall we be able to distinguish bâ—twixt them Answ. They differ in many things as First In their ground and cause from whence they arise For the spiritual conflicts ariseth from the grace of regeneration and sanctification whereby Gods gifts and graces being infused into all our powers and faculties they make war against our carnall corruptions and fleshly lusts But the conflict which is in the unregenerate arises from the relicts of Gods image defaced in us opposing the Image of Satan and our fleshly corruption For the minde retains some small sparks of the light of knowledge which may be improved by studying the book of the creatures but much more by studying the book of Gods Word whereby the minde of a meer carnall man may be so inlightned as to be able to distinguish between good and evill truth and error right and wrong and hereby the conscience also being directed it retains a power to excuse when we do well and to accuse terrifie and condemn when we do evill Rom. 2.15 The will likewise retains a kind of freedom not only about things materially evill but such also as are natural civill and meerly morall though herein also it be very weak corrupt and defective and these relicts common to all are in some raised much higher by the common gifts of the spirit and civill graces which are conferred more largely upon some then upon others But there being mingled in all these faculties abundance of corruptions also and many of them in the speciall kinds one contrary to another hence ariseth this war between them Like thieves who all agree together to rob a true man but fall out among themselves when they come to divide the spoil Thus the understanding enlightned by nature or common grace discerns in particular actions what is good and to be chosen and what is evill and to be shunned informs the conscience accordingly and leaveth it to its censure and determination either to approve for doing good or to condemn for doing evil upon which censures sometimes the will is incited to embrace that which the conscience allows and refuse that which it condemneth but other sometimes being transported with its owne sinfull corruption and overswayed with the
violence of the inferiour will carnall appetite and unruly passions it hearkens unto them and stops the ears to reason and Conscience So we see in Laban though reason and conscience told him that he ought to use Jacob well and to reward him richly for his service because for his sake the Lord had blessed all that he had yet his will being corrupted and his affections wholly carried away with the love of the world he changed his wages ten times So Pharaoh in his dealing with Israel Exod. 9.27 34. Thus Saul with David 1 Sam. 24.17 and Pilate with Christ. Secondly They differ in the moving causes of this conflict For the Spirit is moved to assault the flesh by the true love of God which causeth it to make war against carnall lusts because they are odious to God Enemies to his grace and contrary to his holy will And by a filial fear of God which makes a regenerate man loth to yield to any motions of sin least he should displease his heavenly Father But the combate between the conscience and affections ariseth from self-love and servile fear which makes the unregenerate man to withstand the motions of sin in the will and affections for fear of punishment and horror of conscience shame corporall pain eternall death c. They differ also in their ends For the end at which the regenerate aimeth in fighting against the flesh is that he may glorifie God by his victory and be more assured of his love and his own salvation But the end which the unregenerate mans Conscience aims at herein is that he may the better compasse his worldly desires either in the obtaining of som earthly good or avoiding some imminent evil Thirdly They differ in respect of the combatants for in the conflict between the flesh and Spirit there is a combate between grace and corruption in the same faculties Knowledge and ignorance spirituall wisdom and carnal wisdom in the same understanding So willing and nilling good and evill in the same will Accusing and excusing in the same conscience Love of God and of the world fear of God and of men trust in God and in the creature in the same affections Temperance and intemperance in the same appetite c. but in the conflict which is in the unregenerate the combate is between â—ivers faculties which are all carnall and corrupted one of them fighting against another as between the reason and the will the Conscience and the carnall concupiscence passions and affection in which what party soever prevails still the unreâ—enerate man is drawn unto sin They differ also in the manner of the fight For that which is between the Spirit and the flesh is done by a contrary lustinâ— of one against the other in a practicall reall and effectuall manner But that which is between the reason and the will the Conscience and affections is maintained by Logicall disputes and mentall discourses whilst the Conscience infers fearfull conclusions of punishments and Gods ensuing judgements upon the wicked choice of the will and their yeilding to satisfie carnall affections For whilst reason is earnest in perswading by arguments and the will rebellious and violent in crossing it the conscience being rowsed up comes in to the rescue of reason restraining the will from embracing the evill it likes by fear of punishments whereby it begins to stagger and faint but then enters in a troop of tumultuous passions and affections as fresh aids to strengthen the will in rebellion which being themselves first hired and corrupted to do Satan service with the present pay or expected wages of worldly vanities they do by the same profers perswade the will to be obstinate and with all resolution to oppose itself against Reason and Conscience Yet in all this conflict betwixt divers faculties there is no enmity no contrariety in their natures neither is there more grace or lesse corruption in the reason and Consciences then in the will and affections for they all like and love sin with the pleasures and profits of it only they are affriâ—hted with the terror of Gods judgements which they perceive will necessarily follow upon such sinfull premises Fourthly They differ in their contrary effects For by the conflict between the flesh and the Spirit our Faith is confirmed in the assurance of our regeneration seeing Gods Spirit that is one of the combatants dwells in us Of Gods love and favour seeing he hath chosen us for his souldiers and of our own salvation seeing Gods Spirit fighting in us and for us assures us of victory and of the Crown of everlasting glory But from the conflict of Conscience in the unregenerate ariseth doubting and incredulity fears and despaire in the apprehension of Gods wrath and those dreadfull punishments which sin hath deserved 2. From the combate of the flesh and Spirit unfeigned repentance is begun or renued and encreased in the regenerate for there is a change in them principally in their wills hearts and affections whereby in all things they oppose the flesh hating that which it loves and loving that which it hateth willing what it nills and nilling what it wills upon which follows the purifying of the heart from all all sinfull corruptions the hating and forsaking of all sin and an hearty desire and endeavour to serve the Lord in holiness and newness of life yeilding universall obedience both in affections and actions renouncing all sinne and embracing all good duties and that in the whole course of our lives 3. The war between the Spirit and the flesh causeth the most secure peace even peace with God when as becoming his Souldiers we fight undet his Standard against his and our enemies Peace between the faculties of our soules when as the inferiour faculties are subject to the superiour the affections hearkning to and obeying the conscience the will yielding to reason as Gods Vice-roy and all to God as their supreme Soveraign It brings also with it unspeakable comfort and joy in the Holy Ghost because it assures of Gods love and gracious assistance of a full and finall victory over all our enemies and of the crown of everlasting glory But the conflict of the conscience in the unregenerate causeth continuall tumults tyranny in the superiour faculties ruling only by servile fear and rebellion in the inferiour when as they have power to break the yoke of Government horror and anguish of mind disconsolate sorrow and hellish despair when the affrighted conscience bears sway or the mad joy of frantique men when the wild affections and disordered passions by silencing the Conscience get the upper hand which oft times lasting no longer then a blaze of thornes leave behind redoubled grief and desperate despaire 4. The conflict between the Spirit and the flesh makes the regenerate man with more care and diligence to observe his own heart to watch over all his wayes that he give no advantage to his sinfull flesh It causeth him earnestly to endeavour in the use of
Spirit of God is sin Answ. Things proceeding from the Spirit of God alone or from the Spirit immediately are no sins but good works proceed not only from the Spirit but also from the mind and will of man as instruments of the Spirit and when an effect proceeds from sundry causes that are subordinate it takes unto it the nature of the second cause hereupon our works are partly spirituall and partly carnall as the mind and will of the doer is Object But good works please God and what pleases God is no sin Answ. They please God because the doer of them is in Christ. Again they please not God before or withour pardon For they are accepted because God approves his own work in us and pardons the defect thereof Object No sins are to be done therefore if good works be sin they are not to be done Answ. They are not simply sins but only by accident For as God commands them they are good and as godly men doe them they are good in part Now the reason holds only thus that which is sin so far forth as it is a sin or if it be simply a sin is not to be done Mr. Perkins Vol. 2. p. 326. CHAP. XLIII Questions and Cases about Conscience Good and Bad. Quest. WHat is Conscience Answ. It is a faculty of the soule taking knowledge and bearing witness of a mans thoughts words and works excusing them when they be good and accusing them when they be evill Rom. 2.15 If the Conscience be not deceived but bears a true witness then it s no erroneous Conscience Yet it may be an evill Conscience if it be not sanctified as well as inlightned Or Conscience is a particular knowledge which we have within us of our own deeds good or evill arising out of the generall knowledge of the mind which shews us what is good or evill and Conscience tells us when we have done the one or the other Conscience is a word of great latitude and infinite dispute It s taken sometimes properly sometimes generally It s both a faculty and a distinct faculty of the soul the Schools reject that others this but besides reason the word bends most that way 1 Tim. 1.19 it s distinguished from the evill Tit. 1.15 from the mind And if we mark it Conscience is so far from being one of both or both in one as that there is between them 1. A jealousie then an open faction the other powers of the soul taking Conscience to be but a spie do what they can first to hide themselves from it next to deceive it afterwards to oppose it and lastly to depose it Conscience on the other side labours to hold its own and till it be blinded or bribed proceeds in its office in spight of all opposition It cites all the powers of nature sits upon them examineth witnesseth judges executes hence come those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-conferences or reasonings spoken of Rom. 2.15 Thence those Apologies and exceptions amongst themselves when Conscience sits Quest. What is the common subject of conscience Answ. The reasonable soul Indeed there is some shadow of it in a beast aâ— thâ—e â—s of reason but it is but a shadow the proper seaâ— of it is the highest part of the soul it s usually referred to the practicall understanding because it s busied about actions and drives all its works to issue by discourse but as that ground is too weak for neither is every discourse Conscience nor every act of conscience a discourse so is that room too straight Conscience is therefore rather to be placed somewhat higher under God but over all in man distinct from other faculties yeâ— still sheathed in the body Quest. What is its end or office Answ. It is set in man to make known to man in what terms he stands with God thence its name and therefore is fitly tearmed the souls glass and the understandings light Conscience therefore is a prime faculty of the reasonable soul there set to give notice of its spirituall estate in what terms it stands with God The soul is ranked into three parts and those into as many Courts and Offices The sensitive part hath its Court of Common Pleas the intellectual of the Kings Bench the spirituall a Chancery in this Court all causes are handled but still with speciall reference to God Here sits Conscience as Lord Chancellour the Synteresis as Master of the Rolls To this Court all the powers of man owe and pay service till the Judge be either willingly feed or unwillingly resisted And this of Conscience strictly taken 2. It s taken sometimes more generally Sometimes for the whole Court and proceeding of Conscience by the Fathers Sometimes for the whole soule of man either stooping to Conscience or reflecting upon it self So the Hebrews ever take it You never find that tearm Conscience with them but Heart Spirit So St. John who abounds with Hebraisms If our heart condemn or condemn us not 1 Joh. 3.19 c. Dr. Harris St. Pauls Exercise Quest. What is the Scripture word for Conscience Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a compound word 1. of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to see Mat. 2.2 and to know Joh. 13.18 2. of a Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies with So as Conscience implyeth knowledge with viz. with some other thing Conscience then implies a double knowledge One of the mind which is a bare understanding of a thing Another of the heart So as the heart witnessing a thing together with the mind is Conscience 1 Cor. 2.11 save the Spirit i. e. the Conscience of a man which is in him Or The double knowledge that is comprised under conscience may be of God or a mans self God knoweth all things even the most secret thoughts Psal. 139.2 and every man knoweth the most secret things of himself 1 Cor. 2.11 the testimony therefore of a mans heart with his mind or rather with God is Conscience Hence it s said to bear witness Rom. 9.1 and Paul rejoyced in the testimony of his Conscience 2 Cor. 1.12 Quest. Where is the seat of Conscience Answ. Within a man For it s applyed to the heart Heb. 10.22 yea it s stiled the heart Prov. 15.15 1 Sam. 24.5 and the Spirit 1 Cor. 2.11 Quest. Why is it seated in a man Answ. That it may the better perform the function which belongs to it It being within may see all within and without As a man within a house full of windows 1 Kin. 2.44 But Conscience cannot be discerned by others without as is implyed Jer. 17.9 1 Cor. 2.11 Quest. What is the Office of Conscience Answ. To witness Rom. 2.15 For this end it hath ability to know the things of a man The witness of Conscience is the surest witness that can be It s a faithfull witnesse that will not lie Prov. 14.5 A man by his tongue may belye himself but Conscience cannot doe so Quest. How
manifold is the witnesâ— of Conscience Answ. Twofold Either to accuse or to excuse Rom. 2.15 To accuse for evill to excuse by freeing from evill unjustly laid to ones charge the Jews Conscience accused Joh. 8.9 St. Pauls's excused Act. 23.1 Hence follows trouble or peace to a mans soul as Matth. 27.4 Rom. 5.1 Quest. What is a good Conscience Answ. That Conscience is said to be good when it obeyeth such light and direction as it doth think and take to be true and sound light and direction Act. 23.1 Quest. How many things concurre to make up a good Conscience Answ. First the matter whereupon it worketh which is a conformity in the whole man to the whole will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformed Secondly The proper act of it where this matter is to be found the Conscience will beare witness and give a true testimonie thereunto Thirdly The Consequence following thereupon which is peace and quietness to the soul. Such a good Conscience was perfect in mans innocency but by his fall it was clean lost and became an evill conscience For Gen. 6.5 Quest. How doth an evill Conscience faile in the proper works thereof Answ. Sometimes in defect Sometimes in an excess 1. In the defect when it suffers a man to run into all evill and doth neither check nor trouble him for the same Called a seared conscience 1 Tim. 4.2 2. In the excess when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his life a burden to himself So Judas's Matth. 27.3 4 5. Hence Isai. 57.20 21. Quest. What must concurre to the renovation of Conscience and making it good Answ. First Faith in Lord Jesus Christ whereby the Conscience is purged and purified from the naturall defilement which it had Heb. 9.14 Hence we are exhorted Heb. 10.22 to draw near with a pure heart c. Secondly A sanctified work of the Spirit whereby the heart is alienated from sin and made watchfull against it and withall it is put on to conform it self to the holy will of God whch conformity being true and entire without hypocrisie moveth the Conscience to bear witness thereunto Rom. 9.1 2 Cor. 1.12 This is stiled a pure Conscience 1 Tim. 3.9 2 Tim. 1.3 and a Conscience void of offence Act. 24.16 Quest. What then since mans fall is counted a good Conscience Answ. First That which giveth a true testimony of a mans Faith in Christ for the pardon of his sins and reconciliation with God Heb. 10.22 Secondly Which bears witness to his conformity in the whole man to the holy will of God in all manner of duties to God and man Act. 24.16 particularly and specially in those duties which belong to his particular calling whereof he is to give an especiall account Matt. 25.21 Thirdly That which worketh peace and quiet in the soul Rom. 5.1 2 Cor. 1.12 Dr. Gouge on Heb. Quest. What other definitions may be given of Conscience Answ. Conscience is the judgment of a man concerning himself and his own wayes in reference and subordination to the judgement of God Dr. Ames Or It s the souls recoiling on its self Ward Dike Or It s the souls acting and reflecting on it self and on all a mans own actions Quest. How many sorts of good consciences are there Answ. A good troubled conscience Bona turbata Secondly A good quiet Conscience Bona pacata Quest. VVhat goodnesse must concurre to a right good Conscience Answ. First a goodness of sincerity Secondly a goodness of security It must be honeste bona pacate bona Quest. What then is a truly good Conscience Answ. A good Conscience is that which is rightly purified and rightly pacified by the Word Blood and Spirit of Christ regularly performing all the Offices unto which it is designed Quest. What must it be purified from Answ. First Ignorance A Conscience void of knowledge is void of goodness the blindy Conscience is alwayes an ill Conscience Tit. 1.15 Secondly From error the Erroneous Conscience is ever a desperate and dangerous Conscience Look what Swine are to a Garden a wilde Boare to a Vine-yard young Foxes to grapes c. Such is an erroneous Conscience to Churches Doctrines Truths Graces and duties It overturns all It engaged Herod under an Opinion of piety to destroy John to save his wicked Oath Mat. 14.9 Others make void Gods commands to make good their own vows Jer. 44.16 It made Paul to persecute the Church Act. 26.9 others to compass Sea and Land to make Proselites Matth. 23.15 Thirdly From naturall deadness or hardness Heb. 9.14 A dead Conscience is not for a living God Quest. How must conscience be purified Answ. First The word of Christ is the great heart-searcher and Conscience-purifier Heb. 4.12 Joh. 15.3 17.17 This removes ignorance Psal. 119.105 130. It rectifies Error being a voice behind us Isa. â—0 21 ends all controversies Isa. 8.26 Resolves all doubts Luke 10.26 Removes deadness and hardness Jer. 23.29 It s an Hammer to soften It s immortall seed c. 1 Pet. 1.23 Hence Psal. 119.25 50 93. Secondly The bloud of Christ further purifies it Heb. 9.14 and 10.22 1 Joh. 1.7 Thirdly The Spirit of Christ together with the Word and blood of Christ purifies it Joh. 6.63 Heb. 9.14 the Spirit heals those diseases before mentioned 1. Ignorance being the Spirit of illumination Ephes. 1.17 2. Errour being the Spirit of truth Joh. 14.17 3. Deadness being the Spirit of life Rom. 8.2 Its Refiners fire c. Mal. 3.2 Hence Isa. 4.4 Quest. What must Conscience be pacified from Answ. First It must be at peace from the dominion of sin there is a peace when sin and Satan are strongly armed and keep the house Luke 11. â—1 But this is the peace of a sleepy not of an awakened Conscience woe to them Luke 6.25 Amos. 6.1 3. Conscientia pacate optima may be vitiose pessima In tali pace amaritudo mea amarissima Ber. there is no peace to the wicked Isa. 57. ult 2 Pet. 2.3 Secondly From the rage of Satan this is the happy peace promised to Believers Matth. 16.18 the summe of that promise Rom. 16.20 the God of Peace shall bruise Satan under your feet shortly Thirdly From the displeasure of God when we can say Rom. 5.1 being justified by Faith we have peace with God This is the best part of our peace such as the world cannot give John 14.27 So Phil. 4.7 This guards the soule from all fears and assaults of the Law Sin Guilt Death Hell and Satan Quest. What must Conscience be pacified by Answ. First By the Word of Christ its pacified and restored to peace hence the Gospel is called the Word of Peace c. Acts 10.36 Rom. 10.15 2 Cor. 5.18 Isa. 57.19 and 52.7 Secondly By the blood of Christ. This is the procuring cause of
of Gods favour and his own peace Psal. 25.21 9. Such an one cannot skill of fleshly wisdome or worldly Policy He is no time-server 2 Cor. 1.12 Simplicity is the sincerity and sincerity all the policy of a consciencious man He desires no more wisdom then will make him honest and sincere Rom. 16.19 10. Sincerity is known 1. By the originall and principle it moves from Pharisees pray for ostentation not from devotion Mat. 6.1 2 5. So Phil. 1.16 A sincere person doth all out of a principle of piety to God and charity to man 2. By the rule it constantly walks by viz. Gods Word So Josiah 2 Kin. 22.2 Come commodity or discommodity he keeps on his way but unsound persons cast their eye on their own interest So 2 Chron. 27.2 and 26.4 and 25.2 2 Kin. 10.31 3. By the end it aimes at God is the sincere mans end and his glory his aime the Hypocrite makes himself his own end and so himself his own god Zach. 7.5 6. Hos. 10.1 Fourthly An inoffensive Conscience which Paul highly esteemed Act. 24.16 and this doth 1. Avoid giving offence either to God or man 1. He strives to prevent offences to God and takes up purposes against them Psal. 17.3 and if he hath displeased God he is displeased with himself for it So Jer. 31.19 Job 42.6 Ezek. 6.9 and 36.31 and he is carefull to breake off his sins by repentance Job 34.31 32. and 40.4 5. He is resolved rather to offend all thee world then to offend God Gal. 1.10 Dan. 3.16 Act. 4.19 2. Avoid giving offence to man especially such an offence as may cause him to sin and then such an offence as may cause him to take offence in the first we tempt him in the second we try him in both we offend him and doe the Divells work in both By the former he is stumbled by the Second he is made weake and by both offended Rom. 14.21 we must therefore take heed that we doe nothing that should cause others to offend by sinning as Elies sons did 1 Sam. 2.24 and Jerâ—boam 1 Kin. 14.16 and Ahab 1 Kin. 21.25 woe to such Luke 17.1 we must give no offence to the godly be they stronger or weaker Matth. 18.6 10. nor to the wicked Hence Col. 4.5 1 Tim. 6.1 2. 1 Pet. 2.18 and 3.1 we must not offend our selves but must regard what Conscience calls for to satisfie our duty and to keep in with our selves rather then to gratifie any others requests 2. An inoffensive Conscience will not be apt to take offence either 1. From God who can never give any yet to some Christ is a rock of offence Rom. 9.33 yea he was so to his Disciples Math. 26.31 2. From Gods way as when we receive the Word with joy but meeting with persecution we are offended and turn back Math. 13.21 3. From Gods Children and their weakness so far as either to condemn their persons or dislike their profession Matth. 18.5 True godliness makes a man apt to take all in good part 1 Cor. 13.5 4. From the evill World because all men speak evill of the wayes of God and forsake them we must not therefore be offended Isa. 8.12 13. Fifthly A quick-sighted Conscience Conscience's whole work is circumspection and therefore it must have eyes in every place It must have eyes before to view and oversee actions to be done behinde to review and overlook actions already done especially it must be full of eyes within to make a privy search in our own hearts to take account of the inward motions from which actions are undertaken of the inward intentions and affections with which they are undertaken and of the inward aims and true ends for which they are undertaken The Pharisees were full of eyes without and none within full of eyes before but had none behind they could censure others actions not see their own Hence called fooles and blind Mat. 23.17 19 24. Sixthly A well-spoken Conscience which can make the soule a good answer or upon just occasion make fit demands and puts forth its Quaries 1 Pet. 3.21 1. It makes a good and ready answer to God as Psalm 27.8 and 40.8 2. It makes a good answer for God as is commanded 1 Pet. 3.15 16. It s ready to give an account of its Spirituall estate when it is required 3. It makes a good answer for ones self when under the greatest clouds of censures suspicions or reproaches Rom. 9.1 2 Cor. 6.8 9. 4. When any business of Conscience is under consideration Conscience puts the best answer into thy mouth and will readily resolve what is to be done Seventhly An honest dealing Conscience For so much of honesty before men so much of good Conscience before God Of this Paul glorieth Heb. 13.18 Act. 23.1 1 Pet. 3.16 Peter exhorts to it a good conversation without proclaimes a good Conscience within Phil. 4.8 Notes of an honest Conscience are 1. He hath engraven on his heart this maxime I must be a Law to my self Hence it s said 1 Tim. 1.9 The Law is not witten for the righteous And if others were as honest as he fewer Laws and Magistrates would serve turne 2. He makes Christs rule his Oracle Matth. 7.12 what ever you would others should do to you c. which is the Epitome of the Law and Prophets the voice both of Scripture and nature 3. You may be bold to take his word and trust him He dares not deceive though he may be deceived His word is as good as his bond his bond as his oath and his oath as his soul. 4. You need not fear to take his wares his weight or his measure all are currant and warrantable He is faithfull and punctuall in his reckonings disbursments and receits as they 2 Kin. 12.15 c. 5. He respects not a person so much as the cause the cause of the poor fatherless and widows is more to him then the face of the rich or the letter of the mighty Like Levi Deut. 33.9 6. He will sooner suffer any prejudice himself then prejudice his neighbour Psal. 15.4 He sweareth to his own hurt and damage and changeth not Eighthly A tender Conscience which is the heart of flesh promised Ezek. 36.25 the câ—ntrite spirit in which God delights Isa. 66.1 2. commended in Josiah 2 King 22.19 20. and David 1 Sam. 24.5 2 Sam. 24.10 and in Ephraim Jer. 31.19 and in the Publican Luk. 18.13 Quest. But is there not a faulty tendernesse of conscience Answ. Yes as 1. When one is so tender that he cannot endure to be touched with a reproof Prophesie to us smooth things say they Isa. 30.10 Give us of your softest pillows Ezek. 13.18 Such was Amaziah Amos 7.10 and they Jer. 38.4 and they Act. 5.33 and 7.54 whereas the right tenderness is to be very sensible of the evil of sin and the danger thereof and thereupon impatient of the sinne but very patient of reproofe Psalm 141.5 Act. 2.37 2. When
provocations tending to it So Joseph Gen. 39.9 3. He shuns small as well as great sinnes He will not be found no not in an officious lie as Gehazi's was 2 Kings 5.25 Flies lesser oaths Eccles. 9.2 idle words Matth. 12.36 wanton lookes vaine thoughts c. 4. He flies secret sinnes as well as open and is most known by his closet and solitary carriage He saith with David Psalme 44.21 Shall not God search this out 5. He shuns as well sinful omissions as sinful commissions as knowing that in the day of judgement these will be charged upon him Mat. 25.42 Omissions are sins that bring a curse Mat. 2.10 the slothful servant is called an evil servant Mat. 35.26 30. negative holiness will not commend us to God though it may to man 6. He flies and avoids the common sins and prevailing errors of the times So did Nehemiah reform the profanation of the Sabbath and usury Neh. 10.31 and 13.15 to 23. and 5.9 c. 7. He flies as well all sinful occasions as actions He keeps out of the way and and company of wicked men Psal. 1.1 Eccl. 7.26 For Prov. 6.27 28. Judas took no hurt amongst the Disciples but going to the High Priests he was for ever lost Peter took no hurt in the garden but in the High Priests Hall was insnared Dinâ—h walking out to see the daughters of the Hivites and Sampson to see the daughters of the Philistines neither of them returned so well as they went out Many now adays by leaving Ministers Ordinances Assemblies c. have made themselves a prey to seducers and have been corrupted Hence 1 Joh. 2.19 8. He flies not only what is simply evil but whatsoever hath an appearance of evil as he is commanded 1 Thes. 5.22 Rom. 12.2 Phil. 4.8 Eph. 5.3 4 11. 9. As he flies whatsoever hath an appearance of evil so he dares not always trust whatsoever hath an appearance of good He therefore tries all things and holds fast onely what is good 1 Thes. 5.21 knowing what Christ saith Luk. 16.15 That which is highly esteemed amongst men is abomination in the sight of God He suspects that action person and state of life of which all men speak well He still knows that Satan deceives more easily and destroyes more dangerously when he assumes the shape of an Angel of light Hence we are commanded to mistrust many things 2 Thes. 2.2 Revel 2.2 Gal. 1.6 2 Peter 2.1 Matth. 24.24 1 John 4.1 10. He takes heed even of what he knows to be lawful He dares not do all that he may do knowing that he that will do all he may often doth more then he ought 1 Cor. 6.12 and 10.23 In use of things lawful he observes three rules 1. It may be lawful but is it expedient when how much how far and how often is it expedient 2. It is lawful but will it edifie or offend 3. It s lawful but I must not suffer my self to be brought under the power of any thing though lawful He knows its a true saying Licitis perimus omnes all the world is undone by lawful things abused and mis-timed It was the undoing of the old world and Sodom Mat. 29.38 Luke 17.27 28. 11. He dares not do alwayes what is in his power Joseph did not what he might have done to his unkinde brethren Gen. 42.18 12. Nor dare he do what others have familiarly done before him in his place So Nehemiah ch 5.14 c. 13. He doth not only avoid sinful actions but takes sad notice of and bewails his sinful affections and the depraved disposition of his nature He mourns under the sin that dwells in him Rom. 7.20 23 24. He would neither have his sin reign nor remain in him He hates his sin in every degree with a perfect and impartial hatred 14. He ever rather consults with honesty justice and duty then with honor commodity and safety If he once engageth he changeth not though it be to his prejudice Psal. 15.4 15. He alone in the cause of Christ and Religion dares stand it out against the whole world Unus Athanasius contra totum mundum and so did Luther regarding neither the favour nor the frowns of his adversaries He considers not so much the danger that lies before him as the duty and necessity that lies upon him to appear in such a time and cause So Elijah 1 King 19.10 Ninthly a passive and hardy conscience which admits of no feare timerousness or tendernesse at all in it as to suffering This hardiness proceeds from the fore-named tenderness and is inseparable from it It s not bred so daintily nor kept so tenderly but that it can digest the worlds hardest usage It s patient to all suffering impatient only of sinning It puts within a man a heart of Adamant and upon a man a face of brasse or flint It trembles not at the sight of any torment Dan. 3.16 We are not careful to answer thee O King in this matter This is commended by Peter 1 Pet. 2.19 20. and truly without this all other things are nothing not the conscience of faith purity sincerity c. This commended the Christians of old times they were content to be bound that truth might be at liberty and to die that religion might not die Quest. But can all that suffer say that they suffer for Conscience and for God Answ. No there are four kinds of sufferings which a good conscience can have no comfort in 1. When we put our selves upon voluntary and arbitrary sufferings and then place religion and conscience in it as the Baalites of old who cut and lanced themselves 1 King 18.28 and the Circumcelions of later time But who required these things at their hands they cannot say with Saint Paul They bear the marks of the Lord Jesus in their bodies Gal. 6.17 but rather the marks of their own folly and rashnesse 2. When we pull upon our selves unnecessary and unwarrantable sufferings by a preposterous and precipitate medling in businesses out of our way and calling This is to suffer as busie bodies in other mens matters Not as a Christian 1 Pet. 4.15 16. 3. When we pull upon our selves deserved sufferings from the hand of Justice for our evil doings These may say with the Thief Luke 23.41 we suffer justly c. These like Zimri are burnt with fire which their own hands have kindled 4. When we bring our selves into worse sufferings then any of the former viz. sufferings in conscience and from conscience by shunning any other sufferings for God and conscience as Judas Spira c. These are run from the fear and are fallen into the pit Isa. 24.18 The first of these sufferings are foolish the second sinful the third shameful and the last dreadful Quest. What rules then are to be observed in the sufferings of a good conscience Answ. First see that thy sufferings be ever and only for well-doing As thou must not shun sufferings by choosing evil so thou must not seek and procure them by evil 1 Pet. 2.15 A good conscience must
currere ad conscientiam quam ad sapientiam nisi eadem sit sapientia quae conscientia It s better running to Conscience then to all your wisdom unless you mean by your wisdom nothing but Conscience The unlearned man with a good conscience saith Saint Austin will goe to Heaven when thou with all thy Learning shalt be cast into Hell Surgunt indocti rapiunt regnum Coelorum c. 2. It s absolutely necessary to the very being of a Christian whereas many other things serve only to his better being To suppose a Christian without Conscience were to suppose the Sun without light and fire without heat It s of the very same consequence to spirituall life as the sence of feeling is to natural life which hath the preheminence of all other sences For 1. Feeling is the first sence in being So is Conscience in the new Creature 2. Feeling is of absolute necessity If a man want that he is a dead man So is Conscience absolutely necessary to the very being of a Christian A man may be short in parts weak in duties defective in knowledge and yet be a good Christian but if he hath lost his Conscience he is altogether dead 3. Many creatures excell man in other sences but in feeling man excells most other So the best Christian excells in the tenderest and quickest touch of Conscience 4. Other sences have a particular Organ of their own and lye in a narrow room as hearing in the ear seeing in the eye c. but feeling is extended all the body over both within and without So is Conscience of a vast and universall extent over all our actions intents words and motions from first to last Faith looks to promises Fear to Threats Hope to futures Obedience to duties Repentance to sinnes c. but Conscience looks to all 3. It most fortifies the soul with strength against and gives victory over all Adversaries It s like the Ark with a window in the top to let in light from Heaven Like Elias Mantle it divides the waters and carries the godly soulâ— through a flood of miseries as on dry Land It encourageth in the middest of fire and fagots accompanieth into Dens and Caves and made the Martyrs sing in Dungeons and flames It s like the Anvile that breaks whatsoever is beaten on it but is it self by all strokes made more firm It makes a man like a brazen wall Jer. 1.18 It s devoid of fear as Job 5.22 It will encourage a man to hold up his head before any judgment seat Act. 23.1 yea before Gods Tribunal 1 Joh. 3.21 A chearfull Conscience makes a chearfull countenance Prov. 15 13. Tranquilla conscientia tranquilla omnia 4. It annoints the head with oyle and makes the cup run over with joy and consolation Good Conscience's peace is the peace that passeth all understanding It makes a Heaven upon Earth It s a continuall feast Prov. 15.15 the stranger intermeddles not with his joy His feast is above Ahasuerus's Est. 1 4. It s the greatest good a man can have and the procurer and maintainer of all the good that a man is capable of here It s the only Paradise that God loves to walk in the only Throne which Christ sits in the only Temple which the holy Ghost dwells in the golden pot which the hidden Manna is kept in the white stone which the new name is written in c. 5. It s not only a reall good it self but makes all other things better where it hath to do whence it deserves the title of a good Conscience Riches Honour Learning c. are not good really but only in opinion nor doe you alone make any man the better But a good Conscience makes all good and good better where it comes It finds some sinfull and leaves them holy proud and leaves them humble covetous and leaves them content c. It mends Magistrates Ministers poor rich yea all It s the treasury of good and therefore brings out nothing but what is good Good communication good conversation yea it makes actions indifferent in their own nature to become good and actions good to become better Quest. What is the danger and mischiefe of an evill Conscience Answ. First Here commonly is the first decay of a Christian. Hymeneus and Alexander first put away a good Conscience and then sunk in their Faith 1 Tim. 1.20 when the Conscience is once corrupt then presently so is the judgment then the affections then the life and then all Corruption in the Conscience is like poison in the Spring head No man aimes at the height of impiety at once and this is commonly the first step when Conscience likes not to retain the knowledge of God he gives vp to vile affections then to a reprobate minde and at last to be filled with all manner of unrighteousness Rom. 1.26 28 29. A hopefull professor by this meanes soone becomes a dangerous Apostate and at last a down-right Atheist Tit. 1.15 16. The Sun beginning to set in Conscience night hastens on in the affections Then farewell grace and when the Sun goes back in the heaven of Conscience the shadow goes back many degrees in the Diall of Comfort then farewell peace Secondly As the first decay usually begins here so it proves the worst and most dangerous A breach in the Conscience is like a breach in the Sea-bank or like a leake in a ship very desperate Some sins and slips are like the breaking of a Leg or Arm that may be set again but this is like the breaking the neck of which few recover Paul tells of some that had given themselves over to lasciviousness c. Ephes. 4.19 but they came to this height of impiety by blinding their minds and deadning their Consciences In the last dayes many depart from the Faith and give heed to seducing spirits c. 1 Tim. 4.1 but they first feared their Consciences ver 2. It s the ready yea the only way to the sin against the holy Ghost Thirdly Either thou must resolve to make a good warfare for a good Conscience or to suffer an ill warfare made upon thee from an evill Conscience Of all wars Civill-war is the worst and of all Civill-wars Domesticall and of all Domesticall Matrimoniall For where the relation is nearest division there is unkindest But there is one war worse then all these the personall division is worse then between man and a wife Some have thought that they were able to make an offensive war against Conscience But none were ever able to make a defensive To fight against Conscience is to fight against God and who ever fought against God and prospered Job 9.4 If Conscience be disregarded in his two first Offices he will be known in his two last If his ministeriall reproofs and Magistraticall rods be slighted He will as a witness and a Judge chasten thee with Scorpions Fourthly When any have betrayed their trust and yielded up this Fort to Satan
they are ever after cashiered from Gods service and delivered up by him to Satans custody and an evill Conscience's mercy either to be misled by an erroneous Conscience or terrified with an accusing Conscience Zach. 11.9 Rev. 22.11 2 Thes. 2.10 11 12. Quest. Is it so hard then to get and keepe a good conscience and to escape a bad Answ. Yes truly as will appear in these three respects First in respect of Satan all whose spight is at a good Conscience and all his aime is to make it bad He envies us not riches nor honour nor learning nor parts nor duties c. but only a good Conscience he envied not Pharaoh his Kingdom nor Achithophel his policy nor Absolon his beauty nor Haman his honour and Offices nor Dives his wealth c. he could make use of all yea he will offer his help to men to get these things so they will quit a good Conscience But if a man be plundered of all his estate and stormed out of all his out-works of his riches friends children power places yea out of his nearer comforts out of his Faith and hope out of his prayers and promises if he retreat to a good Conscience and make good this last refuge Satan will be repelled with shame and loss Job when he had lost all else manfully defending this piece he recovered all again at last and his last state was double ro his first Job 42.12 13. Secondly In respect of thy self or the work it self thou shalt finde it a hard task It requires the greatest skill and utmost diligence Acts 24.16 Herein exercise I my self always c. i. e. I use all my skill diligence and constancy together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In respect of others its still more difficult many miscarry in it who is sufficient for this work 1 Tim. 1.19 Quest. May a mans Conscience be quiet yet not good Answ. Yea there are four sorts of quiet Consciences and never a one of them good First An ignorant Conscience For as a blinde man eats many a haire and drinks many a fly so these know not that they doe evill and therefore are not disquieted but commit all uncleanness with greediness Ephes. 4.18 19. Abimelech boasts much of his integrity Gen. 20.4 5. when it was but morality or ignorance therefore glory not of such a blinde deafe and silent Conscience the dumb and deafe Divell was hardest to be cast out Mar. 9.25 26 29. Secondly A Conscience that was never yet well awakened But sin lies at the door like a Lion asleep This Conscience is either given over to sleep a perpetuall sleep as God threatens Jer. 51.39 40. Or else it will awake and cry out like a travelling woman it will destroy and devour at once Isa. 42.14 the Consciences of Josephs brethren were long asleep but awaked at last and made them tremble So with Jonas ch 2.2 Thirdly A deluded Conscience by Satan or his instruments which dreams of nothing but visions of peace Luke 11.21 when the strong man armed keeps possession all is at peace Lam. 2.14 Ahab deluded speaks of nothing but peace 1 Kin. 22.27 So Zach. 1.11 many live and dye in this condition the world saith they dye like Lambs Psal. 73.4 when its tather like Solomons Oxe Prov. 7.22 So Jer. 51.38 39. But it s better to dye the most dreadfull death of the righteous then the most hopefull and peacefull death of the wicked These dye so securely not because the sting of death is taken out which were their happiness but because the Conscience is taken out which is their misery Fourthly A hardened Conscience This treasures up wrath against the day of wrath Rom. 2.4 5. Job 36.13 there is no greater plague on earth then this no judgment in Hell beyond it Quest. How manifold is this hardness of heart Answ. It s sixfold as appears by the severall expressions in Pharaohs hard-heartedness as 1. A naturall hardnesse and insensibleness of Conscience which is part of the sin and punishment of Originall sin which is alike in all called the heart of stone Ezek. 36.25 2. An attracted and acquired hardness through frequent reiterations of sin and the secret curse of God upon it Hence Heb. 3.13 Ephes. 4.17 18 19. where are eleven steps by which the poor soule goes to hell as 1. Vanity of minde wherein men think there is little hurt but it s the first step to Hell 2. Darkness of understanding which follows the former 3. Alienation from the life of God Alienation actively on their part they loathing God a sinfull alienation and passively on Gods part his soule loathing them a judiciall alienation 4. Blindness of ignorance one sinne begetting another in infinitum 5. This blindnesse leads to further hardnesse viz. judiciall because of the hardness of their heart 6. Then they are insensible and past feeling 7. Then desperate giving themselves over to sin as Ahab 1 Kin. 21.25 then they are quite lost 8. Then they are bruitish turned into beasts they give themselves over to lasciviousness So 2 Pet. 2.14 Jer. 5.8 Rom. 13.13 Philip. 3.19 9. Then they worke uncleannesse they draw sinne with Cartropes c. Isa. 5.18 10. Then they are insatiable in sinning So Rom. 1.23 25. 11. Then the delight in it committing all uncleanness with greediness Thus a man is trasnformed into a beast at first and into a Divell at last 3. A judiciall hardness as Then the Conscience or heart is further hardened by Impostors or Seducers So Exod. 7.22 God gives them over to strong delusions to believe a lye 2 Thes. 2.11 Hence God is said to lay a stumbling block before Apostates Ezek. 3.20 to deceive false Prophets Ezek. 14.9 and to put a lying spirit into their mouthes 1 King 22.23 4. A Ministeriall hardening God lets them enjoy the Gospell and means of grace but they having added to naturall voluntary hardness of heart and to contempt of the truth a love of Error God sends leannesse of soule under fatnesse of Orninances Hence Isai. 6.9 10. then preaching proves the savour of death 2 Cor. 2.16 So Pharaoh grew worse and worse under Moses Ministery 5. A Divine hardening a penall hardening by Divine vengeance called Gods sending all his plagues upon the heart Exod 9.14 A heart hardened by the curse of God is an Epitome of all plagues in the world yea of all the plagues of Hell Yet here in God doth not infundere malitiam poure in malice but non infundere mollitiem not put in softnesse Hence Rom. 1.28 6. A Satanicall hardening Indeed Satan hath his first or second hand in every sinfull act and an hand from the first hardening to the last He perswades and prevailes 1 King 22.22 Quest. VVhat are the marks of an ill troubled Conscience Answ. First Troubles are then evill when the root whence they spring is evill Thus Ahab was troubled till he was sick not because his lust of covetousness was unmortified but because it was unsatisfied
and blessed life and that 1. In prosperity it will be as an hedge about all thou hast as the Candle of the Lord in thy Tabernacle 2. In adversity it will be as the good houswifes candle that goes not out by night Or like Israels Pillar of fire it will not leave thee in a wilderness As Ruth to Naomi or Ittai to David 2 Sam. 15.21 It will in all make thee more then a conqueror Rom. 8.37 it s a mans dearest and closest friend that will visit him in prison c. 3. In death it gives rejoycing when under the stroke and sentence of death It s like Saul and Jonathan lovely in life and in death not divided 2. In the world to come It will stand a man instead when he appears before the great Tribunall of God where courage dares not shew its face nor eloquence open its mouth nor Majesty hath any respect nor greatnesse any favour where mony bears no mastery as that Martyr said Rev. 6.15 16. Hence 1 Joh. 3.20 21. Yea it s the step to the highest glory and its the stare of highest Beatitude To be feasted with the fruits of a good Conscience is Angels food and some of the sweet meats of Heaven as a tormenting Conscience is one of the greatest miseries of Hell Fourthly Consider the miseries of an evill Conscience in life in death and after both 1. In this life In the middest of prosperity he can have no security Job 20. especially verse 16 17 22 23 24. and 15.21 there is no torment like that of an evill Conscience It marred Belshazzars feast c. 2. But much more in adversity then Conscience that had been long silent and quiet cries out and flies in the sinners face as in Josephs brethren This woe though dreadfull yet is the least because shortest and ends in a few dayes or years but 2. At death which is a great woe and double to the former All the sufferings in this life to the wicked whether in body or in spirit are nothing if compared with that which follows yet this also hath an end at the day of judgment But then follows another 3. At the day of judgment when all the Cataracts of wrath are set open all the vials emptied out then shall that sealed book of Conscience be unclasped and out of their own mouth and heart and book shall they be judged then shall a Hell in Conscience be cast into a Hell of dispaire and an Hell of guilt into a Hell of pain and this judgment is called Eternall judgement Heb. 6.2 and the destruction of the wicked an Everlasting destruction 2 Thes. 1.9 and this Eternity is a vast Ocean that hath neither bank nor botton A Center that hath no Circumference no measures of times nor number of ages can fathom or reckon the length of it In which Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of grief and feare and wrath and bitterness and despair Quest. What then are the meanes whereby a good Conscience may be gotten and preserved Answ. First They are either principall or subservient First principall and they are 1. To get the blood of Christ sprinkled upon the Conscience by the hand of Faith Heb. 9.14 All duties gifts observances c. are nothing to this Other things may make the outside clean before men but the blood of Christ is that alone which makes the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10.29 the blood of the Covenant is that whereby the believer is sanctified Christs wounds are our City of Refuge Christs blood is the well of Bethlehem which we should long for and break through an Host of difficulties to come unto Except we drink this blood we have no life in us c. Joh. 6.53 54. 2. To seek and get the Spirit of Christ which is the next principal ingredient in or efficient of a good Conscience Its Gods Spirit with our spirits that makes the good Conscience Rom. 9.1 The single Testimony of naturall Conscien◠〈◊〉 not much to be regarded but when Conscience is cleared by the Spirit and 〈◊〉 with the Spirit the Testimony of these two is great and weigâ—â—â—â— Gods Spirit thus witnessing to our Spirit is the clearest testimony of our Adoption and Salvation Rom. 8.16 Hence 1 Cor. 2.10 11 12. So then where the Spirit of God is there is a good Conscience Secondly The subservient means are thirteen wherein the first six direct us what to doe the other seven what to avoid 1. Thou must get Faith to make thee a good Conscience therefore Faith and a good Conscience are often joyned together Acts 15.9 Christ gives faith for this end to purifie the Conscience where faith is pure the Conscience is pure this makes the good and mends the bad Conscience Now this Faith that makes and keeps a good Conscience is three fold 1. Justifying Faith for there must be apprehending and applying the blood of Christ Act. 15.9 For 〈◊〉 qua creditur is Fides qua vivitur Faith whereby we believe is the faith whereby we live 2. Doctrinal Faith 1 Tim. 1.19 For corrupt opinions breed corrupt consciences and corruption in morals usually follows corruption in intellectuals Here begins commonly the first step backward to all Apostacy and the first step forward to all impiety 3. A particular warranting Faith to legitimate our actions which also may in some sense be called a justifying Faith not to justifie our persons from all guilt but our actions from sin Every action that is good in it self is hereby sanctified to the use of Conscience by the word of God So Rom. 14.5 23. 2. Repentance and the daily renewall thereof is a second means This ever goes along with true Faith Mar. 1.15 Hence this was the total summe of what Paul taught To repent and believe Act. 20.21 So Job 11.14 15. Conscience must shut all known sin out a doors or sin will soon thrust Conscience out a doors 3. If thou wouldest have a good Conscience observe what hints thou hast at any time from Christ and the Spirit Good Conscience must observe the eye voice beck finger and every motion of Christ. As its a fearfull judgment to fear where no fear is So it s a foule sin not to fear where fear should be Jer. 5.3 Thou hast smitten them and they have refused to receive correction c. Hence Prov. 29.1 they shall suddenly be destroyed Peter by observing these hints from Christ recovered after he had denied him 4. Listen attentively to the mutterings and whisperings of thy own Conscience Take notice what news Conscience brings thee home every day Commune often with thy own heart Psal. 4.4 So did David Psal. 77.6 These Soliloquies are our best disputes and the most usefull conferences Observe every day what were thy actions what were thy passions See what words fell from thee what
day of judgement as was said before Fifthly it s known by the integrity and constancy of it It labours to approve it self both to God and man in all things at all times It respects the whole Law and every precept due order and proportion being observed in the weight and excellency of every duty It joynes piety and holinesse with righteousness and honesty and faith with good works Psal. 119.6 Heb. 13.18 It s the same in all places and companies Mr. Downams Guide to Godliness Quest. How hath original sin polluted every mans conscience Answ. First by bringing a veil of ignorance upon it whereby it horribly mis-judgeth calling good evil and evil good c. Thus the consciences of Heathens miserably enthralled them to the service of idols as if they could damne or save them Thus some Hereticks have thought that they served God by doing most abominable and unnatural things The Gnosticks taught that fornication and uncleannesse were often to be committed so as to avoid all conception and if a child do follow they did follow they draw it from the womb beat it in a mortar seasoned it with honey and pepper and so did eat it saying that in this manner they did celebrate the great Passeover The Carpâ—crâ—cians affirmed that every one was bound to commit sin and that the souls were put into the bodies till they should fulfill the measure of their iniquities applying that in the Parable to this purpose Thou shalt not go out till thou hast paid the last farthing The Montanists made a sacrifice of the blood of an Infant of a year old whom with needles in a most cruel manner they prickt to death They said also that it was as great sin to pull a leaf from a tree as to kill a man The Donatists would throw themselves from mountains and drown themselves in rivers to make themselves Martyrs Here was also a voluntary contracted blindnesse upon their consciences and a judicial inflicted on them by God yet had there not been a natural blindnesse in their consciences they could never have been improved to such an height of impiety Secondly its polluted not only by the blindness but by the stupidity and senselesness that is upon it so that though one sin be committed after another though lusts as so many thieves come to steal their souls away yet this sleepy dog gives not one bark Such mens sinnes come from them as excrements from dying persons without apprehension of them their consciences are feared as with an hot iron Quest. How is this blindness and stupidity of conscience discovered Answ. By the actings of it in not performing those offices for which God hath put it into the soulâ— as 1. One maine work of conscience is to apply in particular what we reade in the Scriptures as generally spoken when it reads the threats and curses of the Law denounced against such sins as thou art guilty of then saith conscience This belongs to me Hence God gives the commands by particular application Thou shalt not commit adultery Thou shalt not steal c. that conscience may say this command belongs to me But if we read over the Scriptures a thousand times and hear so many Sermons if conscience doth not apply all becomes ineffectual Object How then can men commit those sins which they know to be sins which conscience tells them to be sinnes seeing we cannot will evill as it is evill Answ. First it ariseth from the defect of conscience it not making particularly such a powerful application pro hic nuns as it should do There is a general and habitual knowledge of such things to be sinnes yea it may be a particular apprehension that they are now sinning and offending God but it s onely a speculative apprehension it s not a practical one produced by conscience in them Secondly herein the corruption of conscience is seen in that though it doth apply yet it is so weakly and coldly that it loseth the activity and predominancy over the affections and will of a man so that he cares not for such checks and reproofs Rom. 1.18 such detain the truth in unrighteousnesse they keep conscience a prisoner that would gladly do its duty Thirdly or if it do apply yet it s seldom not daily and constantly The Cock crew once or twice before Peter remembred himself Conscience may apply sometimes yet may the noise of lusts drown the voice of it Thus the consciences even of natural men in some fits when they are in expectation of some great and eminent judgements may work strongly for the present as of Pharaoh Ahab and Foelix But this is a flash only Fourthly as conscience naturally doth not its duty in applying so neither in witnessing and bearing testimony to our actions which yet is one great end why conscience is put into man Hence it s said to be a thousand witnesses yea and its a thousand tormentors too But alas it s so defiled that in many things if not in all it fails and gives at least no true witnesse at all as appears in that if men can conceal their sins from others they matter not at all what witnesse conscience and God can bear against them Fifthly the pollution of conscience will further appear by the actings of it in accusing and excusing Rom. 2.15 As for its duty of accusing it s almost wholly silenâ— and men run into all excess of riot embrace all wickednesse their consciences scarce smiting at all for it Divines say that its an exceeding great mercy of God that he hath left a conscience in man for if that had not some actings there would be no humane societies Conscience being a cuâ—b to them but when it s so corrupted that it cannot do its office what hope then remaines for such as we see in the example of Josephs brethren Gen. 37.25 And as for the other act of excusing conscience is turned into a Camelion to be like every object it stands by It excuses and flatters men in all they do and makes them say God I thank thee I am not like other men c. Luk. 18.11 whereas if conscience were well inlightned by Gods Word it would instead of excusing accuse and condemn Sixthly conscience is further polluted in the actings of it for when application witnessing and accusing will not do it should smite and terrifie It should fall from words to blows Act. 2.37 they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pricked in their hearts as if a dagger had been stabbed in them So it was with Foelix Cain Judas c. Now conscience naturally is greatly polluted herein For either it doth not at all give any blows or if it do it s with slavish and tormenting thoughts which makes the sinner runne from Christ and indisposeth him for mercy and comfort Seventhly there should a tribunal be erected in every mans heart wherein conscience should sit as Judge and this court of conscience should be daily kept So Psal.
rather because it hath been the desire and request of all the Forraign Protestant Churches that some such thing should be done at least by our London Ministers And truly the work is too great and the burden too heavy for one mans shoulders Yet seeing that none else would set about it I who am the most unfit and least able for such an Herculean labour have adventured to publish these my first Essayes and being conscious to my own insufficience have made the greatest part of it rather a Collection out of others writings than any thing spun out of my own brains Yet besides the paines in making choice of and going through so many Authors I have taken liberty to contract where it might well be done and to vary the phrase not thinking fit wholly to tye my self to other mens words Sometimes to add and others sometimes to leave out where my judgement did not concur with theirs I presume I need not tell you the usefulnesse of this Subject How necessary it is to get and keep a good Conscience To be acquainted with our Spirituall Estate and condition To be directed in that great duty of self-examination To have rules prescribed for the right ordering of our thoughts Words and Actions To have our sins discovered that we may avoid them and our Errors laid open that we may amend them For as the clearest blood makes the best Spirits and the purest Aire breeds the greatest agility so the holiest life yeelds the soundest comfort and the tenderest Conscience the most unspotted life Yea a good Conscience will appear in the Countenance and look merrily out at the windows of the eyes It made Stephen look like an Angell of God Act 6.15 It is praemium ante praemium Heaven aforehand Some clusters of Grapes of the Caelestiall Canaan It s like Sampsons haire that will make a man invincible It will stand under the greatest pressures It made the Apostles to go away rejoycing when they had been beaten for that they were counted worthy to suffer shame for Christs sake Act. 5.40 41. It made many of the Martyrs to go as merrily to dye as to dine Be the Aire cleere or cloudy he that hath a good Conscience enjoyes perpetuall serenity of soule and sits continually at that blessed Feast where the holy Angels are Cooks and Butlers as Luther phraseth it and the three persons of the Trinity are gladsome Guests Let a man be sound within and at peace with his own Conscience and he will bravely bear up under unspeakable pressures Paul though no man out of Hell suffered more Yet did he not only glory in Tribulation but overabound exceedingly with joy 2 Cor. 7.4 As an old-beaten Porter to the Crosse Malluit tollerare quam deplorare His stroake was heavier then his groaning Job 23. 2. Premat corpus fremat Diabolus turbat mundus ille semper erit securus saith Bernard Let Men the World and the Divels doe their worst they can never hurt him that hath a good Conscience Conscientia pura semper secura A good Conscience hath a sure confidence he that hath it sits Noah-like Mediis tranquillus in undis quiet in the middest of greatest combustions It will make a man sleep without a pillow yea without a bed It made Jacob take such good rest upon a stone Peter to sleep so sweetly though laden with Iron Chains and for ought he knew to die the next day Philpot and his fellow Prisoners to sing Psalms and to rouse as merrily in the straw in the Bishops Colehouse as if they had been upon down beds in a Pallace It s a Feast with any food though never so course and slender Hence it s excellently said In minimo maximum est bona mens in corpore humano quae si adsit delicioâ—ius vivit etiam is qui teruntium non habet in orbe quam si in unum hominem sexcentos confles Sardanapalos It s a full Feast a lasting Feast not for a day as was Nabals nor for seven dayes as was Sampsons no nor for nine score dayes as was that of Ahashuerus but a durable Feast without intermission of solace or interruption of societie Vis ergo O homo semper epulari vis nunquam tristis esse saith Bernard bene vive Wouldest thou never be sad would'st thou turn thy life into a merry Festivall Get and retain a good Conscience and then I may say to thee in Solomons words Eccles. 9.7 8 9. Go thy way eat thy bread with joy and drink thy Wine with a merry heart For God now accepteth thy works Let thy Garments be alwiaes white and let thy head lack no ointment Live joyfully with the wife whom thou lovest c. Thus you see what are the benefits and priviledges of a good Conscience which should move and quicken us to the study of Cases of Conscience whereby we may be enable to keep a Conscience void of offence towards God and toward man Act. 24.16 and that we may be the further provoked hereunto let us on the other hand consider the mischiefs and inconveniences of an evill Conscience one small drop whereof troubleth a whole Sea of outward comforts and contentments a whole confluence whereof would no more ease a wounded Spirit then a fair shoâ—e a gouty foot or a silken stocking a broken legg Indeed it s a burden insupportable which is able to quaile the courage and crush the shoulders of the strongest man upon Earth Hence Job preferred and Judas chose strangling before it Daniel chose rather to be cast to the Lions then to carry a Lion and enraged Conscience in his bosome It s an ever-gnawing worm that is bred in this life of the fâ—oth of filthy lusts and flagicious courses and lyes gnawing upon mens inwards many times in the ruff of all their jollity It was this that made Saul call for his musick Belteshazzar for his carousing cups Cain for his workmen to build him a City c. and this they did to put by the pangs of their wounded Spirits and throbbing Consciences And yet all this many times will not serve turn as we see in Nero after he had killed his Mother and Wives In Otho when he had slain Galba and Piso In Herod the great after he had caused his Wife Mariamne to be put to death In our Richard the third after he had murthered his two innocent Nephews In Spira Latomus c. all which were so grubbed with this worm that they could not be at rest neither night nor day till being utterly tired with continuall vexation of Spirit they either desperately slew themselves or were dreadfully dispatched by others Hence Plutarch though a Heathen thought that the very life of a wicked man was punishment enough without either God or mans revenging hand For saith he if they examine their lives they finde themselves empty of grace destitute of hope loaden with fear sadnesse unchearfulnesse and suspition of what will follow after their lives are therefore
God the Armour of Faith and Charity with other Graces wrought in us by the Holy Ghost are to fortifie us against vice and to enable us to a vertuous life All the good motions from God tend to perswade us to vertue and to disswade us from vice God therefore gives us so many Teachers and Preachers to keep us from sin and to allure us to Godlinesse The Scriptures were written as letters of love from God to invite us to vertue and dehort us from vice The Sacraments those Seales of the Covenant were instituted for the spiritual refreshing and watering of our soules to the encrease of vertue in us God in infinite mercy besides his Word hath given us the examples of godly and vertuous men but especially of Christ himself to draw us to the imitation of their vertues By vertue of the Communion of Saints we enjoy the prayers of all the faithful who continually beg this mercy for us God by his continual Providence doth watch over us for our good to sustain our weaknesse to raise us when we fall to direct us when we erre to succour us in our wants to mitigate the tempests of tentations and to moderate the waves of wicked occasions Vertue of it self if neither reward had been promised nor judgments threatned because of her internal beauty grace and excellency might move us to love and follow her Remember the rare and precious Promises that are made to those that follow after righteousnesse Quest. Is it not mercenary to yield obedience to God upon hope of reward Answ. No for if the Lord use such meanes and motives to quicken us in Heavens way it s not mercenary but lawful to make use of them for that end So John 3.16 18. Rom. 2.7 Heb. 11.26 Quest. Wherein stands the sanctified exercise of those affections that flie from their object Answ. In that they shun all evil soundly orderly and constantly according to the direction of Gods Word Quest. What Reasons may induce us to shun that which is evil Answ. The remorse and pangs of conscience in the very act of sinning may deter us from it The infamy and disgrace which attends wickednesse For no man can truly love a vicious man All well-governed Common-wealths appoint punishments for vices to root them out By sin we deface Gods Image in us and so are injurious not only to our selves but to God our Father and King Vicious persons profane their bodies and soules the Temples of the Holy Ghost whom they put forth of his just possession by their wickednesse The dreadful judgments threatned in Scripture and inflicted for sin should deter us from it It cast Adam out of Paradise drowned the old world cast the Angels out of Heaven c. But especially the bitter suffering of our crucified Saviour in soul and body are the monuments of sin and memorials of our wicked life The extream wrong we offer to God by it transgressing his Law perverting his order injuring his infinite goodnesse despising his Majesty and shâ—wing our selves ungrateful for his love should above all disswade us from sin By vice our soules are spoiled of their riches their most precious robes and heavenly attire are made the very dens of devils and therefore we should avoid it No day nor hour passeth wherein appear not some silent Sermons to perswade us to avoid sin and follow goodnesse As sicknesses plagues pains diseases c. and death of others shew us what is the wages of sin By sin we abuse Gods mercies to his great dishonour Like ungrateful debâ—ois who oppose their Creditors with their own goods By it we abuse our soules and bodies with all the powers and parts which we have received from God by making them instruments of his dishonour All creatures made by God for our use exclaim against a vitious life the Sun gives light to works of light and not of darknesse c. The exquisite and eternal torments of Hell and the losse of the beatifical vision should warne us to flie from sin and pursue good Quest. But is it not servile to foregoe sinne for fear of punishment Answ. The Scripture commands the godly to fear him that is able to cast both soul and body into hell Mat. 10. â—8 Heb. 4.1 and 2.3 and 10.26 Feare of eternal wrath as it makes men avoid sinne may well stand with confident assurance of eternal happinesse and final perseverance Quest. May the state of our soul be discerned by our affections Answ. Yea we may know our estate to be good by our embracing of good things by our joy and delight in them and by our wonderment at them As Oh how I love thy Law Psal. 119.97 One day in thy Courts is better thâ—n a thousand elsewherâ— Psal. 84.10 Oh the depth of his Mercy Rom. 11.33 One thing have I desired of the Lord and I will desire it c. Psal. 27.4 when the soul stands in admiration of God and good things ready to welcom Christ and heavenly things and in comparison thereof to count all but dung c. A man is then in a good estate when hearing of the excellency of heavenly things he is exceedingly affected therewith and gives them a room in his heart It shewes our faith to be true For where there is true faith there is alwayes love joy and delight in the things believed and on the contrary deadnesse in affections discovers Atheism and Unbelief in the heart Quest How happens it then that Gods children sometimes even when their judgements are convinced yet finde their affections so flat crying out Alas that I should believe such happinesse as heaven such glory and yet should have my affections no more stirred in me Can I be a childe of God Answ. Sometimes the Judgement may be convinced and yet the affections not so quick 1. Because there may be some division at the same time as some present crosse or some present thing lawfully loved that may take up our affections at that time Gods children are sometimes deceived in judging of their affections but when opposition comes then they are discovered As for want of stirring up the grace of God in themselves or for want of good means or by bodily indisposition their affections may seeme dull But let religion be disgraced or opposed any way and then you shall finde that their affections are deeply rooted towards heavenly things but they appeared not before because there was no opposition This is a certain rule that a mans affections are as his perswasion is and his perwasions as his â—ight is As he hath a heavenly light discovering heavenly things so is his perswasion of a better state then the world can yeild and answerable to his perswasion so is his soul raised up to delight in the best things Quest. What rules are to be observed for the better goverment of our affections Answ. They must be guided by the word of God If they have not this rule to guid them they will wander
are most hateful to him seeing they can find nothing more worthy forsaking then the good way and esteem every thing more worthy keeping then Gods image and graces Hence he stiles them dogs and swine 2 Pet. 2.23 Secondly in respect of the Church they scandalize the weak and make themselves and all professors a scorne to the wicked they wound the hearts of the godly who in them are made vile to the world they open the mouths of the wicked to speak evil of the ways of God and harden the wicked in their loose courses Thirdly in respect of the sin it self none more dangerous For 1. Relapses are more dangerous then the first diseases 2. Satan returning brings with him seven worse spirits and so he is for ever held under the power of them 3. This sinne is commonly punished with other sins which is Gods most fearful stroke 4. It 's a degree of the sin against the Holy Ghost Heb. 10.26 Fourthly in respect of the judgements which attend this sin 1. The house not founded on the rock must fall and the fall is great and irreparable Mat. 7.27 2. The judgement is certain being already in part inflicted The talent is already taken away and in the next place the unprofitable servant is to be cast into hell fire Mat. 25.28 Quest. What are sâ—gnes and notes of a man thus Apostatizing in grace Answ. First a resting in a common and general hope of a good estate without a desire and endeavour to get special assurance Secondly an opinion of sufficiency that he hath grace enough and needs seek no more and so not to go foreward is to go backward Thirdly a comparing of a mans self with those of inferiour graces or means of resting contented if he be but as good as they Fourthly a shunning or slighting Gods Ordinances and forsaking the Assemblies of the Saints or if he use publick yet he neglects private duties Fifthly secret sins ordinarily committed not bewailed nor reformed or allowing a mans self in lesser oaths idle speeches roving thoughts expence of time wastfully c. Sixthly hatred of Gods children and their wayes whether openly or secretly Hence Psalme 129.6 They that hate Sion shall be as grasse on the house-top that withereth c. Quest. What means may we use to keep us from this Apostacy Answ. First get sound judgement to discern the truth ftom errour which is attained by the publick ministry If we would not quench the spirit we must not despise prophesie 1 Thes. 5.19 20. If we would not fall we must be built upon the foundation of the Prophets and Apostles we must attend upon reading meditation and conference which notably begets and confirms soundness of judgement and by Prayer which obtains the Spirit called the Spirit of judgment Isa. 4.4 Secondly Sound perswasion of the truth thou professest and that by getting expeâ—ience of it in thy heart If a man once tasts the sweetnesse of Christ and his merits he will never be a Papist in the point of meâ—it but abhor his own works as dress and dung get experience of Gods love in Christ and it will be stronger then death c. Cant. 8.6 7. Thirdly sound affections and love to the truth esteeme it as a Pearl worth selling all to buy it but if thou lovest the world or any thing better then the truth with Dâ—mas thou wilt forsake it So 2 Thessal 2.10 11. Fourthly sound conscience to which is required 1. Sincerity 2. Tendernesse 1. Sincerity when a man is inwardly a true Nathanael without guile 2. Tenderness whereby we fear and dislike all sin the least the closest the dearest bosome sin whereas an evil conscience makes shipwrack of the faith 1 Tim. 1.19 Fifthly sound conversation Fruitfulnesse in our life fastens our faith whereas a barren life hath little stability We must hear the word and do it if we will be built upon the rock Matth. 7.24 God useth to recompense practice of grace with encrease of grace Hence John 17.7 If ye do these things ye shall know my doctrine and Psalm 15. ult He that doth these things shall nâ—ver fall The Talent used increaseth like the meal in the barrel 1 Kings 17.16 Sixthly sound fellowship in the communion of Saints In receiving and communicating Christian admonition reprehension counsel comfort c. Hereby we stirre up the gift of God in our selves and others Hence 1 Thes. 5.11 Heb. 12.12 Quest. What motions may encourage us to the use of these means Answ. First consider how heresies and errours encrease daily in all places amongst all degrees and our trial may be at hand we know not how soon Secondly this decay and withering is fatal to reprobates and befals them onely but cannot betide Gods Elict Matth. 24.24 the Elect cannot be deceived Thirdly experience tells us that we may say of some great Professors as it 's said of the fig-tree Matth. 21.20 How soone are they withered which is a shrewd argument that the sentence is out against them Never fruit grow on thee any more ver 19. See Dr. Tailor on the Parable of the Sower Quest. Seeing many who have been once zealous for Gods way afterwards decline it totally what is it to set rightly forth at our first owning of Christ and to lay a sure foundation to prevent Apostacy Ans. First then are our beginnings hopeful when the Spirit of God in the Ministry of the Word or other meanes of grace did work upon us when it was not meere education under good governours nor the acquaintance and company which we had with those that fear God but an inward experimental work of grace upon our hearts We read 2 Chron. 24.22 of Joash who in his latter days did most wickedly degenerate when yet in his former time he had been very forward in repairing the Temple and had shewed more zeal for Gods glory then the Priests did But what was the ground Jehoiadah the High Priest had a great hand over him he helped him to his Kingdome and engaged him to God several ways but when this good man was dead he became a wolf and put Zacharie Iehoiadahs son to death and that meerly because he reproved him for his sins So that though Joash had some external restraint upon him yet was there no internal renovation by Gods Spirit Look therefore what put thee upon a forwardnesse in the ways of God was it the Spirit of God through the Word then it is of God and will endure Otherwise a child mishapen in the conception wil ever after be a Monster Secondly then will beginnings and endings be alike when grace is rooted and enters deep enough into the soul. Though thou hast never such affections such enlargements yet if there be not a rooted and deep work of grace upon thy soul it will never hold out Mat. 13.21 the seed that grew hopefully miscarried because it had no rooting and the house upon the sandy foundation fell because the builder digged not deep enough
of them in Infants the Scripture is silent Neither is there any mention in Scripture that the Jews Infants did eat the Passeover Indeed when at the Passeover their Children asked them the meaning of that service they were to instruct them therein but there is neither precept nor president for their eating of it See Mr. Marshalls Sermon about Infant Baptism Object None are rightly Baptised but those that are dipped Answ. Though dipping may be used where the Child is strong and the weather and Climate are temperate yet it is not necessary or essentiall to Baptism as is proved by these Arguments That which Christ the Author of Baptisme requireth not that cannot be necessary to this Sacrament But Christ requireth not dipping therefore Hesychius Stevens Scapula and Budaeus prove by many instances that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies washing which may be done without dipping 2. The words baptize and Baptisme are oft used in Scripture where the persons or things said to be baptized were not dipt as Mat. 3.11 shall Baptize you with the Holy Ghost and with fire they were not dipt in that fire which came down from heaven upon them Acts 2.3 Mat. 20.23 yea shall be baptized with the Baptisme that I am baptized with yet neither Christ nor his Disciples that we reade of were dipt in blood Mark 7.48 Baptisme of Cups Pots Tables or Beds Cups and pots may be washed by pouring water in them without dipping and Tables and Beds were not dipped 1 Cor. 10.2 Baptised in the cloud which only rained upon them c. 3. If the spiritual grace signified by Baptisme is sufficiently expressed without dipping then dipping is not necessary But it is Therefore The thing signified is the cleansing of the soule from the guilt and filth of sinne which is sufficiently expressed by washing with water without dipping 1 Pet. 3.21 4. The outward act of Baptisme signifying the inward cleansing of the soule is expressed in Scripture by sprinkling as Heb. 9.13 The blood of Bulls and Goats sprinkling the unclean c. Heb. 10.22 Having our hearts sprinkled from an evil conscience 1 Pet. 1.2 through sanctification of the Spirit and sprinkling of the blood of Christ Therefore dipping is not necessary 5. It may sometimes be necessary to baptize sick and weak persons but such cannot be dipt without apparent hazard to their lives Therefore it s not necessary 6. The Sacraments of the Church may and ought to be administred without giving any just scandal But the meeting of many persons men and women and going naked into a river together cannot be done without scandal therefore it s not necessary Object But the word baptize is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip or die therefore washing or sprinkling is not baptizing Answ. First we are not so much to respect whence words are derived as how they are used Derivative words are oft of larger extent then their Primitives As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a resounding back again or catechising by way of question and answer yet in Scripture it s oft taken in a larger sence for instructing grown men in the Doctrine of salvation So Luke 1.4 Acts 18.25 and 21.24 Rom. 14.19 Gal. 6.6 so though Baptisme comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies properly washing or dipping yet it s taken more largely as was shewed before in several Scriptures for any kinde of washing or cleansing where there is no dipping Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence baptize is derived signifies as well to Die as to Dipp and probably the Holy Ghost hath reference to that signification because by Baptisme we change our hiew the blood of Christ washing us from the filth of sinne and making our souls as white as if they were new died Object But Christ and John and Philip and the Eunuch are said to go down into the water therefore washing and sprinkling are not sufficient without dipping Answ. First an example of Christ and his Apostles without a precept binde not in all things For Christ washed his Disciples feet before his Supper and he administred it at night and only to twelve men c. yet are not we bound hereunto Likewise the first Christians sold their possessions c. which we are not obliged to imitate Acts 2.44 Secondly the reason is not alike At first Christians had no Churches nor Fonts and multitudes were to be baptized and they were grown men and women and so were better able to endure it and the climate was hotter but now we have Fonts and children are baptized and they many times weak and infirme and our climate is colder and there would be danger in it Thirdly it 's very improbable that all those in Act. 2. that were converted and presently baptized upon the place and the Jaylor and his family who were baptized at midnight in the place where they were were dipped but rather washed or sprinkled See Dr. Featlies Dippers Dipt Quest. How is Baptisme necessary Answ. This was shewed before in part to which I now adde that it 's necessary 1. As the lawful use thereof is a note whereby the true Church of God is distinguished from the false Church Not that the Church of God cannot be a Church without the Sacrament for it may want baptisme for a time and yet remain a true Church as the Church of the Jews wanted Circumcision for fourty years in the Wildernesse Jos. 5.6 2. As it serves for necessary uses to men of yeares that are baptized As 1. To testifie to the Church and themselves that they are received into the body of Christ which is the company of the faithful 2. To testifie their obedience to Gods command and their subjection to his Ordinance which is appointed for their good 3. To be a necessary prop to uphold their weaknesse a seal to confirme their faith in the Covenant of Grace and an instrument to convey Christ to them with all his benefits 3. It 's necessary to Infants as it serves to admit them into the visible Church and withal to signifie their interest in the Covenant of Grace and consequently their interest to life everlasting Quest. Are all then that die without it in the state of damnation Answ. No For. First Baptisme is appointed by God to be no more then a seal annexed unto and depending upon the Covenant therefore we must put a difference between it and the Covenant Indeed the Covenant of Grace and our being in Christ is absolutely necessary For none can be saved unlesse they have God for their God But the signe thereof is not necessary For we may be within the Covenant of Grace though we have not received the signe and seal thereof in Baptisme Secondly the bare want of Baptisme where it cannot be had is pardonable The thief on the crosse was saved though he was not Baptized and so were many of the Martyrs in the Primitive times Yet the
to do So Paul 2 Cor. 5.11 that we may make it appeare that we seek not theirs but them 1 Thes. 2.4 5 6. 1 Cor. 10.33 Thus we may commend our selves 1. To uphold the credit of our calling as Paul did of his Ministry 2. To further the successe of our labours So Paul also 3. To promote the efficacy of the counsel or charge we give to others and make it more prevalent So Paul 2 Tim. 1.8 4. To manifest our love to others by opening our hearts to them to let them look in and see the treasures of grace comforts and experiences which God hath laid up in them Also to gain their love to us to insinuate into their bosomes and so be a means of doing them the more good So did Paul 2 Cor. 7.2 We may also commend our selves in some things to approve our sincerity in other things So David Psal. 18.23 and 119.98 100. and Nehemiah ch 5.15 Ninthly when the cause truth wayes and Church of Christ and the Name of God are like to suffer by us if we be silent and do not vindicate our selves in our sufferings from men This made Paul even to magnifie his office c. Rom. 11.13 Tenthly when we leave the place where we lived or over whom we were set or give over the office we did bear it may be seasonable to give an account of our diligent and faithful discharge thereof and of our unblamable carriage therein So did Samuel 1 Sam. 12.2 3 4. So Paul Act. 20.25 Eleventhly to convince others of their sins and that 1. Either against God by declaring to them that they see no such evil in us but the contrary graces and practises that we dare not say or do as they do for a world thereby to draw them to repentance 2. Or against our selves when they reject or abuse us by appealing to their consciences what iniquity they have found in us to deserve the same at their hands Object But is not this condemned Prov. 27.2 2 Cor. 10.18 was it not Simon Magus his sin Act. 8.9 and that Pharisee's Luk. 18.11 So Prov. 20.6 Answ. Self-commendation which proceeds from pride and hypocrisie or from distrust of providence as if God would not take care of our good names c. is vain and sinful Laus proprio sordescit in ore and hereby such do others a treble wrong 1. They take other mens office out of their hands or take that to our selves which is anothers right to give us 2. They give to others a bad example who will learn to imitate them 3. It s tedious to an ingenuous spirit to hear others to boast of themselves Yet The abuse of a thing takes not away the lawfulnesse and use of it Quest. How then shall we know when self-commendation is lawful Answ. First by the matter when the thing for which we commend our selves is 1. Good in it self and praise worthy For if it be evil we glory in our shame Again it must not be for our temporals as Riches honours c. But for spirituals as the righteousness of Christ the grace love and favour of God the work or service of God or for doing or suffering for God So Jer. 9.23 so in Paul Phil. 3.4 5 6. 2 Cor. 11.21 22 23. Rom. 15.17 Phil. 4.8 1 Cor. 4.9 to 14. 2 Cor. 6.4 5 8 9 10. 2. When for the matter we speak only of such things as are really ours or that we have in truth and do in deed so that for the truth of our words we can appeal to the testimony of Gods Spirit and our own consciences as Paul Rom. 9.1 2 3. 1 Thes. 2.10 11. 2 Cor. 12.6 Secondly By the measure when it is our care and fear not to over-reach herein but to speak rather under then over of any good we have or do So 2 Cor. 10.13 c. Rom. 15.18 Thirdly by the manner and that in a threefold respect 1. Of our selves when we commend our selves forcedly humbly and modestly 1. Forcedly not forwardly when we are necessitated or strongly moved thereto as Paul 2 Cor. 12.11 and v. 1. 2. Humbly out of the sense of our own infirmities and unworthinesse notwithstanding all the good we have or do and out of feare lest others should think better of us then we are or deserve So with Paul 2 Cor. 12.6 For Gods humble servants take notice of the evil as well as of the good that is in them as Isa. 59.2 Job 40.4 and 42.5 6. 1 Cor. 15.8 9. Ephes. 3.8 1 Tim. 1.13 14 15. 3. Modestly when we speak of our graces and performances soberly not in a boasting way as Nebuchadnezzar did Dan. 4.30 How modest was Paul in speaking of matters that concerned his own praise 2 Cor. 11.5 24 to 29. Heb. 13.18 2. Of God when we speak of the good we have or do thankfully and that 1. With a free acknowledgement of God as the sole authour of all from whom we have received all we have 1 Cor. 4.7 Phil. 4.13 Isa. 26.12 2. Out of a sense of Gods goodnesse to us therein with high and honourable thoughts of God and fear of his name and with an heart inflamed with love to God and joy in him 3. Of others when we commend our selves charitably and tenderly not to despise disgrace or discourage others who are weak as the proud Pharisee insulted over the Publican whom God justified when he condemned the other Fourthly by the end Self-commendation is lawful when the end is good 1. In respect of our selves to do our selves right and to preserve our good names not to get our selves praise from men For see what Christ teaches us Luk. 17.10 When you have done all that you can say we are unprofitable servants c. Hence Paul ascribes all to Gods grace 1 Cor. 15.10 and see what Christ saith John 5.44 Hence Paul 1 Thes. 2.6 2. In respect of God when whatever we speak of our selves that is good we do it that God may be glorified in us and by us and for us and we give God the praise of all our praises Yea if God may be glorified and his name exalted we can be content to be abased and to have our honours laid in the dust So John the Bap. Joh. 3.29 30. So 1 Cor. 1.31 Mr. Reyners Rules for the Government of the tongue To these foregoing add one rule more That when a man is urged to a necessary self-commendation and is forced by the importunity of others to vindicate himself yet to qualifie his speech as much as may be its good to use a word of the plural number as Paul doth 2 Cor. 5.20 We the Ambassadors c. where he distributes the honour to many that he may not seem to attribute too much to himself and so that plural number is a phrase of singular humility Dr. Stoughton CHAP. XXXVI Questions and Cases of Conscience about our communion with God Quest. What is it to be in communion with God Answ. When we
God from whence spings all true obedience and thrusts us headlong into noisome tentations and all manner of sins which promise to us the satisfying of our earthly desires Hence 2 Tim. 2.4 we must not intangle our selves in the affairs of this life c. If we will have Heaven for our home we must have our conversation there whilst our commoration is in the world Phil. 3.20 So Col. 3.1 2. we must therefore flie covetousness 1 Tim 6.9 10. It s the root of all evill c. So alâ—o we must avoid voluptuousness surfeiting and drunkenness chambering and wantonness sloth and idleness for the more we pamper the body the more we pine the soul as we see in Noah Lot David c. Hence Gregory saith Sicut carne quâ—escente spiritus deficit ita ea laborante convalescit as the flesh enjoying rest the Spirit fainteth so the flesh being sick the Spirit enjoyes health Quest. Is it enough to restrain the flesh from things unlawfull Answ. No but we must also moderate it in the use of such things as are lawfull yea there must not only be a sober and moderate use of meats and drinks and carnall delights but sometimes also a totall abstinence from them for the betteâ— taming of the flesh Solus in illicitis non cadit qui se aliquando a licitis caute resting it saith Gregory He only falls not in things unlawfull who sometimes warily restrains himself from those which are lawful And St. Austin tells us Qui a nullis refrenat licitis vicinus est illicitis He that refrains from no lawfull delights is in the next neighbourhood to those which are unlawfull Quest. Is there not also another extreme to be avoided Answ. Yea we must not destroy the bodie whilst we endeavour to tame the flesh nor hurt or kill our friend whilst we make war against our enemie as when by watchings fastings c. we so weaken our bodies that thereby we make them unfit for anie good duties Hence Gregory Saepe dum in illo hostem inâ—equimur etiam civem quem diligimus trucidamus Oft times whilst in these thing we pursue an haâ—ed enemy we doe unawares kill a beloved friend Quest. What other Rule are wee to observe for the subdoing of the Flesh Answ. We must spoil this our Enemie of its Armour and Weapons wherewith it fights against us as the Philistines did the Israâ—lites Quest. What are these weapons Answ. Those fiery Lusts and darts of tentations wherewith the flesh encounters us and draws us to commit sin either in thought word or actions of which we are to deprive the flesh by taking away the matter whereof they are made and all occasions and means of them Or if we cannot doe this we are to endeavour to wring these Weapons out of our Enemies hands and to turn the point of them against himself by taking occasion from these tentations to perform some holy duty contrary thereto As when it encounters us with wicked thoughts take occasion thereby to fixe upon heavenlie meditations when it provokes to corrupt speeches take occasion to utter some wholesome speech when it tempts to evil actions be more forward to all religious duties and more zealous of good works Or if we cannot wring these weapons out of the fleshes hands we must look the better to get on the whole Christian Armour especially the shield of Faith and sword of the Spirit that by the one we may beaâ— off these fierie darts and by the other we may beat back our enemies and have an eye on which side thine enemie strikes at thee whether on the right side with tentations of prosperitie or on the left with tentations of adversitie whether it assaults thy head with errors and heresies or thy heart with unlawful lusts Thine eyes with wanton objects or thine ears with corrupt speeches and against all these oppose the shield of Faith for thy securitie 1 Pet. 5.8 9. Quest. What other meanes must we use to secure us against this Enemie Answ. First We must keep a narrow watch over our selves and over our enemie not only to prevent all occasions whereby it may circumvent us but also we must take the best opportunities for the killing and crucifying of all our fleshlie lusts and this is necessarie because in this life we cannot get a full conquest over it but often when we have gotten the better put it to flight wounded and weakened yet it is still plotting and practising new treasons For the atchieving whereof it hath great advantages being an enemie in our bosome and no sooner do out Forraign enemies the Divel and the world assault us but this lurking Traitor is presently ready to open the doors and let them into our hearts yea and to joyn with them to work our overthrow how carefull therefore should we be to shake off carnall securitie In this world there is no place of safety Secondly We must keep this watch as at all times so in all things For one postern unguarded is able to let in an Armie of enemies Hence 2 Tim 4.5 watch thou in all things and this watch must be kept not only in things in their own nature evill but even in indifferent things that we abuse not our Christian libertie to sin yea in those actions which are in their own nature good that we may do them in a good manner and for a right end So Christ exhorts in hearing Luke 8.18 So in prayer we must watch against roving thoughts and in giving alms against hypocrisie Matth. 6.4 Thirdly We must keep this watch over all the parts and faculties of out bodies and souls especially over our sences which being the gates of our souls let in and keep out both friends and enemies Thus wee must watch over our eyes that they wander not after wanton and wicked objects as Job 31.1 and because our own providence is not sufficient to secure us we must pray with David Psal. 119.37 Turne away mine eyes from beholding vanity We must also watch over our ears and take heed of what we hear and how we hear for evill words will corrupt good manners 1 Cor. 15.33 So over our tongues our taste our appetite as Solomon adviseth Prov. 23.2 Put a knife to thy throat Otherwise we shall be like a City whose walls are broken down and therefore becoms an easie prey to an enemy Prov. 25.28 Fourthly Especially we must keep a strict watch over our tongues which the flesh abuseth as a notable instrument of all evill which as a razor or sharp sword wounds not only our neighbours but our own souls and consciences This David promiseth Psal. 39.1 and this wee must doe the rather 1. Because God requires it Psal. 34.13 Keepe thy tongue from evill c. 2. Because of that power and potency which is in the tongue to draw us to good or evill life or death as Prov. 18.21 and 13.3 and 21.23 3. The naturall maliciousness in this little member
4.4 we are commanded to commune with our own hearts To search and try our ways To judge our selves that we be not judged 1 Cor. 11.31 This the very Heathen commended Nosce teipsum and tecum habita and complain of the neglect of it In se nemo tentat descendere and it s frequently commanded in Scripture as an introduction to conversion and as a constant duty of the converted to prevent Apostacy But who is there that keeps this Court daily in himself who examines himself to say what have I done who calls his thoughts words and actions to this Bar and gives judgement against them Now this judgement of conscience is seen about a twofold object 1. Our actions which are to be judged whether they are agreeable to the Word of God or no For whatsoever we undertake and are not perswaded of in conscience as lawful is a sin Rom. 14.23 2. Our persons and the frame and constitution of our souls and herein conscience is more unable to do its work then in the former For actions at lest many of them are condemned by the light of nature but when we come to search and judge our heart much heavenly skill and prudence is required If hypocrites did thus judge themselves they would not bless themselves in their good condition as they do God hath placed it in man as an Umpire to judge matters impartially between God and thy own soul But conscience being naturally polluted is not able to discharge this office Hence it is that this Court ceaseth conscience doth not keep any Assize at all Eightly it s defiled in that its afraid of light and is not willing to come to the word to be convinced but desires to be in darknesse that so a man may sinne the more quietly Jon. 3.19 20. Hence John 16.7 It s the work of Gods Spirit to convince the world of sin But the natural conscience cannot abide this and therefore it hates a searching Ministry as Ahab did Michaiah Ninthly it s defiled in that its subject to many disguises It appears under so many visors that its hard to know when its conscience or when it s something else that is far enough from conscience yet by reason of this guile men flatter themselves with the name of conscience when indeed it is corruption in him A devil in Samuels mantle Quest. How may a counterfeit conscience be discovered Answ. First when it is not conscience but a sinful lust that puts thee upon many things This is a sad delusion thus to have conscience and so God himself abused Thus Saul when he had sacrificed pretended conscience and that all was to serve God Absolon when he hatched rebellion pretended a vow and so he must out of conscience perform it Judas when he repined at the ointment pretended charity and conscience when it was lust and covetousnesse Secondly when its fancy and imagination which perswades thee and not conscience Thus fancy hath a great influence upon many In melancholly persons especially its hard to discern when it s their fancy and when its conscience that works in them trouble for their sins Thirdly custome education and prepossessed principles sometimes work upon man as if they were conscience Thus many are affected in religious things not out of conscience but custome they have been used to such things brought up in such a way of serving God and therefore they would have such wayes and customes still But that it s not conscience but custom will easily appear in that they will change according to outward advantages when Shechem would be circumcised it was not out of conscience but for Dina's sake When Jeroboam erected an Altar it was not for conscience but out of carnal policy Fourthly if it be conscience that puts us upon duties and those commanded yet hardly are they done for conscience sake The same duties may be done out of conscience to God by some and from corrupt sinful motives by others Thus Rom. 13.5 Paul presseth obedience not only for feare but for conscience If it were from fear only it were sinful Hence Peter speaks of a conscience of God 1 Pet. 2.19 A conscience towards God 1 Pet. 3.21 which is not to be understood subjectively as if God had a conscience but objectively for a conscience that respects the will and authority of God Many frequent Ordinances not out of conscience to God but in regard of the Laws of men or some such other respect Whereas Colos. 3.17 18. all should be done heartily as to God c. Fifthly natural conscience is greatly polluted by original sin in regard of the limited and partial conviction or illumination that it is apt to receive Conscience will receive some light and be convinced in some smaller things but the weightier things its apt to neglect So the Pharisees Luk. 11.42 Sixthly its polluted in that it s very severe in censuring other mens sins but blinde about its own In this its like the eye which can see all other things but it self Mat. 7.3 This Christ chargeth upon the Pharisees bidding them first to pull out the beam out of their own eye c. So Rom. 2.1 Judah was very severe against Thamar till he saw the staff and the bracelets Such have the eyes of the Lamiae that they take up when they go abroad and lay aside when they come home Seventhly it s defiled because of the ease and security it hath whereas if it were awaken it would give the sinner no rest day nor night The rich man bad his soul take its ease he found no gripes of conscience Eighthly it s grosly defiled both because it hath lost its subordination to God and his word the true rule of conscience and also its superiority over the will and affections Towards God it keepts not its subordination but naturally falls into two extreams either taking other rules then the Scripture as we see the Papists do or else rejecting the word wholly as a rule as the Antinomians do who say that a man is perfect when he can sin and his conscience never smite him fâ—r it And as for the affections and will conscience cannot now rule and command them Quest. How is conscience defiled when troubled and awakened Answ. First when though it trouble and accuse yet it doth it preposterously not seasonably and opportunely It should put forth its effectual operation before sin is committed to prevent it but it seldome doth it till the sin be committed when God is dishonoured and when guilt is contracted and then also it acteth not so much under God to bring about true peace by repentance and faith as the Devils instrument to bring to despair and so from one sin to fall into a greater as we see in Judas Secondly it discovers its pollutions by slavish and tormenting fears which do accompany it So that whereas the proper work of conscience is by Scripture-light to direct to Christ for healing now on the contrary these wounds do
fester and corrode more the conscience by feeling guilt runs into more guilt So Adam when he had sinned was afraid of God and ran to hide himself Now this reproaches the goodnesse and mercy of God that we should have such hard thoughts of him they oppose his grace and mercy which he intends to exalt in the pardon of sin Thirdly this troubled conscience discovers the pollution of it by the pronenesse and readiness in it to receive all the impressions and impulses of the Devil who endeavours to heighten the trouble So that whereas before he tempted the secure to presumption now he tempts the troubled conscience to despair representing God as so severe that he never pardons such transgressions c. Thus he wrought upon the troubled conscience of Cain and Judas Fourthly its polluted by that ignorance and incapacity in knowing what is our true Christian liberty purchased by Christ. Indeed the true doctrine of Christian liberty was one of the greatest mercies brought to the Church in the first reformation but the notion of Christian liberty may soon be abused to profaness And conscience smitten for sin is many times prone to stretch its obligations beyond the due line they judge such to be sins as are none they make duties where God hath not required This is a scrupulous conscience so called because as little stones in the shooe hinders our going so doth the scrupulous conscience much annoy our Christian walking and as when one Dog barks he sets all the Dogs in the Town a barking so one scruple begets another in infinitum which makes a man very unserviceable and his life very uncomfortable Again from the blindnesse of a troubled conscience cometh also the sad and great doubtings upon the heart whereby the soul is distracted and divided pulled this way and haled that way Rom. 14.14 c. Paul speaking at large about a doubting conscience shews that its a damnable thing to do any thing doubtingly whether it be a sin or not A doubting conscience is more then scrupulous for a man may go against a scrupulous conscience because the conscience is resolved for the main that a man may do such a thing lawfully only he hath some fears and jealousies moving him to the contrary But a doubting conscience is when arguments are not clear but a man stands as it were at the end of two wayes and knows not what to do Now if the conscience were well informed by Gods Word it would not be subject to such distracting doubts but through natural blindness it s often at a stand Lastly it becomes from a scrupulous doubting conscience a perplexed conscience so ensnared that what way so ever it takes he cannot but sinne As Paul thought himself bound to persecute the Christians if he did it it was plaine that he sinned if he did it not he thought he sinned Indeed rhe Casuists say non datur casus perplexus there cannot be any case wherein there is a necessity of sinning because a man is bound to remove the error upon his conscience yet the ignorance and blindnesse of man brings him often into that perplexed estate Fifthly there is a pronenesse in such a conscience to use all unlawful meanes and to apply false Remedies for the removal of this trouble Sixthly there is an open and direct opposition to what is the true evangelical way appointed by God for to give true peace and tranquility to such a conscience Quest. Is it not then a blessed thing to come well out of the pains of a troubled conscience Answ. Yea it is a most blessed and happy thing to come out of a troubled conscience in a good safe and soul-establishing way For when conscience is in trauel its apt to miscarry yea sometimes it s so far from having any joy or true fruit of holiness produced that a monster is borne instead of a man-childe Both Scripture and experience confirm this that many come out of these troubles with more obstinacy and wilfulness to sin again and so those hopefull workings end in a senselesse stupidity Pharaoh for a while and Belshazzar and Felix trembled Conscience gave some sharp stings but it came to no good Thus in many frequent troubles of conscience end in a plain dedolency and stupidity of conscience never to be troubled more Oh therefore pray and get thy friends pray that thy troubles may be sanctified and blessed to make a thorough change upon thee Quest. What is the difference between a troubled and regenerate conscience Ans. Conscience may be exceedingly troubled about sin and yet be in a state of original pollution and destitute of the Spirit of Christ As we see in Cain and Judas who had earthquakes in their consciences and more trouble then they could bear and yet had not regenerate consciences Indeed these troubles are sometimes introductory and preparatory to conversion But if we stay in these and think them enough we grossie deceive our souls When the Jews by Peters Sermon were pricked to the heart Act. 2.37 38. they cry out saying What shall we do Peter directs them to a further duty which is to repent therefore those fears and troubles were not enough for their conversion It s true a gracious regenerate conscience may have great initiatory troubles of conscience yet these troubles do not infer regeneration but are therefore brought upon thee that thou mayst be provoked to enquire after this new creature Quest. What may be the causes of the trouble of conscience which yet are short of true saving Motives Answ. First the Commission of some great and hainous sin against conscience This may work terror the very natural light of conscience in this case may fill the soul with terror So Act. 2.15 the consciences of the Heathen accused them Thus Nero after he had killed his mother was filled with terrors and our Richard the third when he had murthered his Nephews Secondly it may arise from some heavy and grievous judgement that befals them as we see in Josephs brethren Gen. 42.21 So in Belshazzer c. Thirdly God as a just Judge can send these hornets to sting their consciences Thus Cain being stung fell to building to quiet it This was threatned Deut. 29.65 67. This is the beginning even of hell it self in this life Heb. 10.27 31. Fourthly it often comes by the Spirit of God convincing and reproving by the Word especially the Law discovered in the exactnesse and condemning power of it Joh. 16.8 the Spirit convinceth the world of sin Now conviction belongs to the conscience principally and indeed it s the ordinary way of conversion when Gods Spirit by the Law convinceth and awakens the conscience making it restless the man finds nothing but sin no righteousness to be justified by the Law condemns Justice arraigns and he is overwhelmed Hence Rom. 8.15 the same spirit is the Spirit of bondage and of adoption called so from its different operations Fifthly they may arise by Gods permission from