according to a consecution or emanation from Mans nature As when we say Man is by nature endowed with an Understanding Will c. Thus the powers and properties of Mans nature are said to be natural to him 3. Or for that which is by and according to a connexion with Mans nature as Paul saith We were by nature children of wrath Eph. 2.3 This condition was connexed with our nature we were subject to the revenging justice of God as soon as we received the nature of man Thus the pravity and pollution of Mans nature is said to be natural to him The import of this question is not Whether the Conscience be evil either in regard of its natural constitution or essence In this sense it must needs be good because it is by the special efficience and gift of God Job 32.8 Chap. 20.7 Or 2. in regard of any natural consecution or emanation from its nature Thus it cannot be bad but good for the same reason because it cometh from the blessed God whose work is perfect Deut 32.4 But 3. in regard of a natural connexion i.e. Whether Conscience in man by and according to the condition which is connexed with his nature be morally evil or sinful yea or no That every mans Conscience is by nature sinful in the sense last mentioned appears First From the notorious defilement of every man by nature These propositions are of Apostolical proof That all have sinned and that they are all under sin That all the world is become guilty before God And that they are all by nature children of wrath Rom. 3.9 19 23. Ephes 2.3 What is man that he should be clean and that which is born of a woman that he should be righteous saith Eliphaz All persons and all the parts of man are impure and defiled Job 15.14 15 16. Rom. 3.9 19. And who can bring a clean thing out of an unclean To them that are defiled is nothing pure but even their mind and conscience is defiled Job 14.4 Tit. 1.15 The leaven of sin hath over-spread the whole lump The leprosie of sin hath left no faculty untainted The whole head is sick and the whole heart faint It reacheth from the crown of the head to the sole of the foot So that the Conscience is corrupt as well as the corporeal part 1 Cor. 5.6 Isa 1.4 5 6. Secondly From the notable declarations in the Covenant of Grace What on Gods part is therein more clearly proposed than this I will put a new spirit within you I will take away the stony heart out of your flesh and I will give you an heart of flesh I will circumcise your hearts I will put my law in their inward parts and write it in their hearts c. Ezek. 11.19 20. Chap. 36.26 Jer. 31.33 Deut. 30.6 And what can on mans part then be more clearly supposed than this That the heart of man is of a stony adamantine and uncircumcised temper without the sculpture of any saving truth e're grace takes him within the Covenant And surely by nature the sons of men are all strangers from the Covenants of Promise Zach. 7.12 Jer. 9.26 27. 2 Cor. 3.3 Eph. 2.12 cum 3. Thirdly From the known design of the Commandments and conveyance of Grace A good Conscience is the end of Gods Commandments 1 Tim. 1.5 1 Pet. 3.16 If Conscience were good by nature how should the goodness thereof be the end and effect of the Gospel of Grace A good Conscience was not found by the Gospel in the regions where it came but was the fruit of the Gospel The Gospel was sent amongst them not as supposing their Conscience already good but to set them right and leave them good whom it found bad Act. 26.18 20. 1 Cor. 14.24 25 Heb. 4.12 A good Conscience is the effect of the grace of faith in Christ God purifying mens hearts by faith Act. 15.9 Heb. 10.22 Before the coming of faith then the Conscience is defiled To the unbeliever nothing 〈◊〉 pure And manifest enough it is that faith it Christ never grew in the garden of nature when most pure from the weeds of sin which the Fall hath brought in but is an eflux of divine grace and an especial gift of God Tit. 1.15 Heb. 11.6 Eph. 2.8 Phil. 1.29 Fourthly From the necessary diffusion of sanctifying grace throughout the whole nature of Man The God of peace sanctifie you wholly the whole then was sinful And I pray God your whole spirit and soul and body be preserved blameless c. The upper region of Mans soul then and which is rational as well as the lower region and which is more sensitive were stained and culpable The Conscience therefore cannot but be corrupted 1 Thes 5.23 The Conscience could neither require nor receive the renovation of grace if it were righteous by nature But renovation passeth through all the parts and powers Behold all things are become new This is to put on the new man and to put off the old man Sin did and Sanctification now doth extend it self over all the man especially the mind To be renewed is eminently in the spirit of our mind 2 Cor. 5.17 Eph. 4.22 23 24. Fifthly From the noted derivation of a good Conscience to us by means of Christ Till his blood be sprinkled on us the Conscience is not sanctified in us as is implied Heb. 9.14 'T is the blood of Christ Who through the eternal Spirit offered himself without spot to God which purgeth your Consciences from dead works to serve the living God Hebr. 9.14 Conscience is impure then till Christ purgeth it 'T is he freeth it from sin and fitteth it for Gods service But by nature we are all without Christ alienated and enemies in our minds by wicked works Men do not come by nature but are called by grace unto the fellowship of the Son Jesus Christ Eph. 2.12 cum 3. Col. 1.21 1 Cor. 1.9 Sixthly From the notable defilement of Conscience in the discharge of its acts and offices Now laesae actiones laesas facultates indicant It must needs be a maimed and diseased power that puts forth such maimed and diseased performances These I shall briefly instance in the next Question and judg needful to pluck down the pride of Man and to preserve you from the dangerous precipices of many who cry up Conscience and its conduct for Salvation instead of calling men to Christ and to the conduct of the Scriptures Q. 2. What are the evils of Mans Conscience naturally which we should be heedful of and and humbled under Though I cannot fully open that sink of sin which lieth here a work that is more accurately done by an acute and able hand * Anth. Burgess Orig. sin par 3. c. 2. §. 1 8. and though a further manifestation hereof must follow in our ventilation of the several sorts of an evil Conscience of which hereafter yet something shall be done for the discovery of this evil and putrefaction Conscience may
we get or obtain a pure Conscience Answ This enquiry is not how we may get it pure from some new actual tincture of which see Q. 7. but from its old habitual taint and pollution for which take these Directions 1. Behold the necessity of a pure Conscience and be awakened 1. Without this there is no Society with God He is of purer eyes than to entertain you in your habitual impurity There is no having nor so much as hoping Communion with or a propriety in him unless Conscience be purified in you Hab. 1.13 Psal 18.26 1 Joh. 3.3 Jam. 4.8 2 Without this there is no Salvation by God Wash thine Heart as ever thou wouldst to Heaven There is nothing entereth which is unclean that happy place is reserved only for the pure in heart Jer. 4.14 Rev. 21.27 Psal 24.3 4. A polluted Conscience is neither fit for the business nor blessedness of that pure and perfect condition 3 Without this there is no serving of God at least with acceptance to him or with advantage to you The Heart must be purified that would attempt his Presence Josh 24.19 Heb. 9.14 c. 10.22 Jam. 4.8 Till Conscience be purified the pure God will not endure thy presence nor will thy impure Conscience easily bear his Presence 4 Without this there is no sincerity in thee Clean or pure acts will never put ye beyond an hypocrite without a clean or pure Heart 'T is not a pure Conversation but a pure Conscience that speaks thy condition prosperous and secures from the condemnation of Pharisees Psal 73.1 2 Tim. 1.3 Mat. 23.25 29. 5 Without this there is no security for thee thy condition can never be safe till Conscience be sanctified All that God secures Conscience is but on this condition If thou be pure and upright And for the security of Conscience 't is grounded upon the sincerity of Conscience 't is first pure then peaceable as David points us in his prayer and 't is the pure in Heart are first pronounced Blessed by our Saviour 1 Thes 5.23 Job 8.6 Jam. 3.17 Ps 51.7 8. Mat. 5.8 2. Behold the nature of an impure Conscience and be ashamed Thou art not so pure in thine own eyes but thou art as impure and vile in God's eyes Be convinced of this and thou wilt be cleansing that and begging him to cleanse thee Prov. 30.12 Isa 65.5 Mich. 6.11 13. Job 40.4 1 Think what is defiled Conscience that choice that curious piece that so dignifieth Man next the Angels and differenceth him from the Brutes Conscience that is God's Tabernacle in Man and maketh Man the Temple of God Conscience that is chief among the faculties and is under God to command the whole frame of our Hearts and Lives What Conscience that by Creation was like the Nazarites purer than Snow whiter than Milk more ruddy than Rubies whose polishing was of Saphire should be now blacker than a coal and she that was clothed in Scarlet should embrace Dunghils That thy Gold should become thus dim and the most fine Gold be changed into dirt This cannot but procure a Lamentation especially when thou shalt consider that this thou hast contracted upon thy self who knowest how great a crime it is if through thy means the Conscience but of a weak brother should be desiled Prov. 20.27 1 Cor. 3.17 Lam. 4.1 9. 1 Cor. 8.7 2 Think what it doth defile A defiled Conscience 1. defiles all of thee it defiles the Man the whole Man the Spirit Soul and Body are defiled even the Mind the most pure and precious part is defiled wheresoever the Conscience is defiled Mat. 15.18 1 Thes 5.23 Tit. 1.15 2. It defiles all to thee there is nothing pure to thee The taking of God's Covenant into thy mouth thy very Table-comforts thy Meat become a sin and snare to thee Conscience being unclean whatever it toucheth doth become unclean likewise Tit. 1.15 Psal 50.16 17. 69.22 Lev. 5.2.3 It defiles all that comes from or is done by thee It streams sin upon every service Thy Civil actions thy very plowing is sin and thy sacred actions thy very praying is sin likewise For who can bring a clean thing out of an unclean Mat. 15.18 Prov. 21.4 c. 28.9 Job 14.4 3. Betake ye to the known provision which God hath made for purifying the Conscience and be active The pure Conscience is from God as the principal Cause 't is he that purifieth and he that pacifieth the Conscience He that cureth its diseases and cleanseth it from defilements He creates and so the Heart is clean 1 Thes 5.23 Ezek. 36.25 Psal 51.7 10. But though it be his work principally 't is our work partly too as himself presseth it Wash ye make you clean c. Isa 1.16 'T is his work to bless the means unto purifying and our work to be in the use of those means whereby he purifieth Asking the mercy of him and applying the means to us 1 Then ask this mercy from him with the greatest ardour thou may'st acknowledging thy pollution with shame and sorrow aggravating it also in his presence abhorring thy self and acknowledg with thy impotency his power as who alone can purifie thee So David Psal 51.2 11. His promises of it do not preclude but should provoke rather thy prayers for it Ezek. 36.25 cum 37. 2 Apply thee to the means and the means to thee with the greatest activity thou can'st These are the Word Water and Blood * See Sheffield's good Cons c. 2. p 33. c. 1 The Word Ye are clean through the Word saith Christ Job 15.3 This is not only pure in it self but purifying the Soul that attendeth the preaching of it Psal 19.8 Joh. 17.17 Ephes 5.26 Submit thy Conscience to the Commands of it Purity is the end of them and will be the effect in thee 1 Tim. 1.5 1 Pet. 1.22 If you obey Then 2. Skill thy Conscience in the Promises of it Every Promise is both a motive to and means for cleansing as of the flesh so likewise of the Spirit But there is an especial Promise in God's absolute Covenant I will sprinkle clean water on you and ye shall be clean Which you may urge upon your self in secret and urge God with in supplication 2. Cor. 7.1 Jer. 33.8 Ezek. 3.6.25 cum 37. 2 Water Ezek. ibid. Ephes 5.26 The Sacrament of Water should not only be remembred by thee but re-inforced on thee by due and doubled consideration Though I cannot say to thee as Ananias said unto Saul Arise and be Baptised and wash away thy sins if thou wert baptized in thy infancy yet I must counsel thee to apply thy Baptism by fetching arguments from thence and by eying the ability and efficacy of the Blood and Spirit of Christ thereby exhibited till thou findest the answer thereunto of a good Conscience toward God And then thy Infant-baptism will be as effectual to the washing away of thy sins in thy adult estate as the Circumcision of the Hands was
frighted Prov. 20.27 4. Behold Mans Dignity If every man hath a Conscience than is Mankind advanced in dignity next the very Angels Some of the Creatures have being only and no life others have being and life but no sense these again have being life and sense but no reason But man was created and is continued with being life sense and reason likewise Let your condition as creatures be considered and you are but little lower than the Angels Ps 8.4 c. The noblest of brute and inanimate Creatures have no principle of Reason no power for self-reflection they have neither science nor conscience You have both of them Be thankful for be tender of improve and justifie this Dignity Mind it maintain it otherwise this Dignity will but heighten your damnation and you will be worse than the beasts that perish who while men injure and abuse their Conscience imploy and improve their brutish knowledg Rom. 1.18 ad finem Ps 49.12 14 20. Isa 1.2 3 4. 5. Behold his duty If every man hath a Conscience then no man is left to a sinful license without a check or restraint upon him or to his self-lusts without a command to rule him without a Controller to reprove him a Conscience to curb and reprehend him What duties are delineated and drawn out upon every mans Conscience I shall not discuss or enquire though I doubt not to say that there is since the fall at least a minute-draught left of the Moral law of God upon her So that he that will not shut the eyes of his Conscience must needs see that he is under a law and debt of religion toward God of righteousness toward man and of temperance and sobriety to his own self The Gentiles which have not the Law are a Law unto themselves which shew the work of the Law written in their hearts their Conscience also bearing witness c. Rom. 2.14 15. Q. 4. But what duties hath every man to look to in that he is not left without Conscience I answer in that every man hath a Conscience he is engaged thereby to look well to the whole compass of his duty and in all things to live honestly Heb. 13.18 For therefore is Conscience bestowed upon him for the better knowledg of his duties for binding and keeping him to his duties and for his better conduct in and throughout his duties But more particularly * See Eenners Treat oâ— Consc p. 38 c. there are duties incumbent on you both 1 in regard that you have a Conscience and in 2. regard of the Conscience that you have 1. In that you have a Conscience 1. Be less sensual Sensuality is for Brutes that are led by sense and imagination But there is a spirit in man an internal principle of knowledg and Conscience which no sensible object is suitable to or can satisfie Ps 49.6 ad finem the wisdom wills ways that are earthly and sensual are below a man are brutish yea devilish Jam. 3.15 Jam. 73.22 Compared with the former uses 2. Be more Spiritual both in the offices you perform and in the objects you pitch upon There is a Conscience in every one of you which knoweth the things not only without but within man the interior motions of the mind as well as the exterior of the members 1 Cor. 2.11 See there be truth then in the inward and hidden parts and slubber not over outward religious actions without inward religious acts and affections Let there be a proportion within to your practice without which is not only requisite in that you have a Conscience but it will richly assure your heart and Conscience before God 1 Joh. 3.18 19. 3. Be more strict in secret You cannot look Conscience out of your Closets or Counting-houses Here is a spy and centinel from God upon you yea in you wheresoever you are and whatsoever you are about The most secret omission or commission can never escape the privy search of Conscience or its judicial censure It searcheth all the inward parts of the belly Prov. 20.27 4. Be more circumspect Ponder the paths of your feet look well to your estates and actions Walk circumspectly Hazard not a breach with Conscience for these bitter-sweet comforts or thy Salvation for Secular vanities Adventure not upon sin or the snares that induce to or intangle in sin Remember Conscience is with thee yea within thee a strict Notary to write a sure Observer to witness and a severe Judg to punish thy precipitate especially thy preconsulted iniquities II. In regard of the Conscience you have Have you a Conscience Then 1. Act Conscience All habits and all powers are for action And the more eminent they are the more for exercise You imploy the sensitive and brutish part why should the Rational and Angelical part as Conscience is lie idle The more inactivity the more you contract of inability here and the more will be compensate for this injury hereafter Rom. 1.21 c. 2. Attend Conscience Its orders offices obligation all the items intimations and instructions which thou hast from it Whatsoever it saith especially that it self be safe here is the main guard if Sin or Satan seiseth this what is safe Keep thy heart which includeth the Conscience with all diligence above all keeping for out of it are the issues of life Prov. 4.23 3. Acquaint your selves with Conscience You seek correspondence abroad and should you be strangers to Conscience at home which dwells under the same roof with your self and is expressed to you by your very selves in the Scripture Judg in your selves 1 Cor. 11.13 18. i.e. Judg in your Consciences Let a man examine himself i.e. Let him examine his Conscience 1 Cor. 11.28 Knâ—w ye not your own selves So large acquaintance with others and so little with thy own self Go commune with your own hearts upon your beds and be still 2 Cor. 13.5 Psal 4.4 4. Assure Conscience Here is an intestine friend or enemy and therefore the best friend or worst enemy 'T is a general office and of greatest over-sight Oh the happy consequence of assuring Conscience you assure the God of conscience who will acquit and accept you and therewith confidence toward God not only of access to but of audience by him in whatsoever you ask of him 1 Joh. 3.19 23. Q. 5. What is Conscience in Man What Conscience in Angels is comes not within the compass of this Question nor much concerns our knowledg 'T is true we find Conscience at work both in the Angels that kept their first estate Rev. 19.10 and in those that kept it not Mat. 8.29 But this is eccentrick to our design which is to discuss Conscience in man wherein I may not apply my self to feed the itch of a Polemical School-querist but as may best fit the intention of a sober practical Casuist The An sit hath been spoken to the Quid sit is the subject now before us And in that the nature of
circumference and comprehension It is of known and confessed observation that the judgment of Conscience is not consummate or perfected but by discourse in some practical Syllogism which is still formally or else virtually done * Vid. Ames de Consc l. 1. c 1. n. 7 8 9 10. As thus He that believeth and is baptized shall be saved But I believe and am baptized Therefore I shall be saved In the first proposition you have the Truth which Conscience dictates and therein still shines forth the light and laws of Conscience In the second you have the Testimony which Conscience delivers and therein we still see the written Records and witnessing reflections and reports of Conscience In the third you have the Sentence denounced by Conscience and herein Conscience sits most properly as a Judg. Now thus within the circumference of Conscience are these three things with a different respect unto which Conscience may be accounted either a power or habit or act 1. there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conserved truths and laws of Conscience which are still had in the first proposition 2. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscience more properly so called or the consentient Testimony of Conscience which is still assumed in the second proposition 3. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conclusory judgment which is still made in the last proposition All these fall vvithin Conscience its lines of communication its large and usual acceptation * Rutherf Libert of Consc c. 1. p. 6 7. And indeed all these are manifestly included in the having and exercise of a good Conscience professed by Paul Heb. 13.18 Act. 24.16 and in the advice and exhortation which is pressed by Peter 1 Pet. 3.16 Having a good Conscience c. i.e. a Conscience well principled with truth as concerns the former proposition and well performing its testimony and judicial sentence as concerns the two latter A Conscience conserving good laws and conformably giving a good suffrage or testimony and a good sentence or judgment With respect to the former unless as it is subjectively taken for that intellective practical power wherein these laws are engraven which yet we usually say are written in the Conscience it is an intellective habit as the Schools * Aquin. Sum. 1. q. 79. a. 12. Sayr clav reg c. 2. generally determine and ours * Ames de Consc l. 1. c. 2 n. 1. c. also of the first principles about good and evil With respect to the latter I humbly conceive it is a power of the practical understanding of which by and by And as it is taken effectivè for an act or motion of the Conscience as it is used in 1 Pet. 2.9 If a man for Conscience sake towards God endure grief c. i.e. for the dictates and directions and so discharge o◠his Conscience so it may be described by an act 2. Conscience is strictly taken as hath been noted And that it is not an act in this sense as Aquinas * Sum. q. 79. a. 13. and his Followers do contend seems to me evident Partly because there are the acts of Conscience as to accuse acquit c. and acts do not flow from acts but either from some forms or power or habit 2. And because of the absurdity thereupon consequent If Conscience were an act then Conscience were not when it acted not and should cease to be as often as we sleep or Conscience doth cease to act which is against the evidence both of Nature and Scripture which states it to be Conscience still though now seared 1 Tim. 4.2 I close with them rather who call it a power a See Perkins Treat of Consc vol. 1. p. 517. Baldw. cas l. 1. c. 3. Rutherf lib. of cons c. 1. p. 3. c. Huit of Consc p. 87. rather than an habit of the practical intellect◠though it be true that the other opinion hath its strong and subtil patrons b Scotus Duran l. 2 Distin. 39 and specious and shrewd pretensions Not only 1 in that Conscience cites and calls before it all the other powers sifts sits upon and censureth them c Harris Pauls Exercise But in that 2 it is contradistinguished from another power viz. the Mind Tit. 1.15 3 In that by this men have their potency to the acts hereafter mentioned Qu. 4. 4 And also in that it is proper to and inseparable from any the sons of men and therefore is as natural as any other power of man whatsoever Yet that Conscience may in no sense be called an habit as well as is science for the reasons by a Modern d Sanders ibid. §. 16 17 18. given I shall not impugn Secondly Q. What is the object of Conscien which it respecteth and treats I add Conscience is Mans judgment of himself i.e. of his estate and actions Conscience rides circuit throughout all the man ând reflects upon all in and of man 'T is set up as a Judg not only in Mans self 1 Cor. 11.13 but of mans self v. 31. Conscience is therefore placed as it were in the midst between God and man as an arbitrator to give sentence and to pronounce either with man or against man unto God So Perkins * Treat of Consc c. 1. There is nothing of us or ours hid from the inspection enquiries and judgment of Conscience neither our estate nor actions * See Annesley Cripl lect p. 4. 'T is the candle of the Lord. searching all the inward parts of the belly Prov. 20.27 1. For Mans Estate It is not only put upon the scrutiny of our estates once and again 2 Cor. 13.5 Psal 4.4 cum 3. but passeth sentence frequently Conscience told the Goaler and those Jews that they were in a lost and miserable estate so that they cried out Sirs what must we do to be saved Act. 16.30 2.37 Conscience tells John and other Believers in Jesus that they were in a safe and happy estate We know that we are passed from death to life Joh. 3.14 See also ver 19 21. 2. As for Mans Actions It sees into and sits upon and sentenceth all of them whether external or internal whether duties and services or defects and sins whether toward God or toward man all acts concerning holiness or honesty Act. 24.16 Heb. 13.18 Conscience looks inward to and judgeth of the root spring and sincerity of our actions Heb. 9.14 2 Cor. 1.12 Outward to the fruits and circumstances of our actions 2 Cor. 4.2 2 Tim. 1.3 4. Upward to approve its actions in Gods eye and to answer Gods ends and his engagements 2 Cor. 2.17 1 Pet. 3.21 Downward by an holy activity and self-judging to avoid the severe judgments there prepared 1 Cor. 11.31 32 It looks backward upon former actions and smiteth for them if they have been evil 2 Sam. 24.10 And forward also toward future actions cautioning us against such as are evil that we decline them
be done by My Conscience tells me such and such things must be done which are matters of general right and equity And they that deny such clear and commonly received laws of general right are in common speech said to offer violence to their Consciences So my Conscience tells me such and such matters may be declined and forborn which are matters of indifferency 'T is true there is no small difference between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conservation of such laws and rules and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Conscience strictly so called * See Baldw. Cas Cons l. 1. c 4. But I must follow the vulgar usage and sense of this term as most fitting my design There is an habit bank and treasury of light and laws with Conscience and which it conserves Here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the application of them had and made by Conscience here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second and third Propositions still make application of some general law or rule had in the first Proposition to a mans particular estate or actions Thus it is the office of Conscience to apply general Propositions and Canons to a mans personal and particular case and concern And indeed the Thomists * Aquin. Sum. 1. q. 79. a. 13 do make Conscience to be nothing else but an application of the knowledg or light which is in the Synteresis and therefore define it to be an act Though to speak properly as one * Sanders Prael 1. de Consc §. 14. observeth the application of science is not Conscience it self but an act of it And as another * Rutherf libert of Consc c. 1. p. 6. saith 'T is the same Conscience that acts all three parts of a law of a witness and of a judg The second Propofition contains the direct testimony of Conscience and with respect to this the office of Conscience in general is that of a witness Thus Paul suggests of his own and touching the Conscience of the Gentiles My Conscience also bearing me witness Rom. 9.1 Their Consciences also bearing witness Rom. 2.15 The witness of Conscience may be either considered 1. as it is in habit and rests upon record Or 2. as it is in act or is reduced thereunto which is by two steps 1. Conscience casts back a reflection upon its own records of our estate and actions and considers and ruminates upon them And then 2. Conscience comes forth and reports to us how the case now stands or hath stood agreeable to those records and to this reflection The office or act of Conscience then in respect of the second Proposition is threefold 1. To register and book down what a man is and doth And in truth Conscience is as one * Sheffield good Cons c. 4. p. 52. well the great Register and Recorder of the world It hath the pen of a ready writer Not a word from the mouth not a work of man not a thought of the mind can escape or pass its swift pen. It is Gods Historian saith Dr. Reynolds * Of the Passions c. 41. that writes not Annals but Journals Conscience hath its book and had its table whereon it did indelebly write both the sins of Judah and the sincerity of Job Rev. 20.12 Jer. 17.1 Job 27.6 2. To reflect and bring back to the heart as the expression of Solomon is in the margin of 1 King 8.47 Conscience is to every man not only as his private Notary but as his petty-Constable to search into and seize upon every miscarrying act and habit Conscience reviews its register recalls and reads over its records Here are those sayings in and sayings to the heart that Scripture and experience tell us of Jer. 5.24 Hos 7.2 marg Those communings with our hearts and calling upon our own actions and estates those countings and self-searches how the case stands Psal 4.4.77.6 Herewith Conscience comparing our past actions and intentions with the Canons and rules conserved in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruminates and bethinks according to the case and concern before it Conscience considers the matter I considered in my heart saith the Preacher or I gave or set to my heart Hebr. Eccles 9.1 Conscience is not only to consult its books or cast back an eye but to consider the affair before it attentively Now therefore thus saith the Lord of Hostes consider your ways Hebr. Set your heart on your ways Hag. 1.5.7 Here are those layings to heart we read of in the Prophets Jer. 5.24 Mal. 2.2 3. To report and bring forth its testimony according as the matter hath been or is Thus Conscience in Josephs Brethren had taken and bookt down their sin after this turns back and tells them of it and of the circumstances wherewith Conscience considered it to be aggravated We saw the anguish of his Soul and we would not hear c. Gen. 42.21 22. Conscience in Pharaohs Butler had recorded did recall rip up and read him his faults Gen. 41.9 David Job and Paul are contumeliously censured and cried out upon Conscience casts back a reflection consults its own records considers their uprightness and the others reproaches and cleareth up their righteousness Psal 7.3 4. Job 27.5 6 c. 2 Cor. 1.12 As this is the office of Conscience to give testimony in relation to what is past so also in relation to what is present Conscience witnesseth both 1. what we are or what our estate is The spirit witnesseth with our spirits that we are the Sons of God Rom. 8.16 2. And what we act or what our actions are Witness Pauls example I speak the truth in Christ I lye not my Conscience also bearing me witness Rom. 9.1 3. And whatever you are or intend Psal 17.3 2 Cor. 1.17 The third Proposition contains the decisive judgment of Conscience and with respect to this most properly and strictly the office of Conscience is to judg If we would judg our selves we should not be judged 1 Cor. 11.31 Confcience is herein judicially to apply the truth dictated in the first Proposition upon the testimony delivered in the second Proposition and doth infer the Conclusion from those premises according to its apprehension of the rule or law in the first or major Proposition and according to its attestation and report of our life or actions in the second or minor Proposition The judgment conscience pronounceth sometimes respects our estate and sometimes respecteth our actions and both of them either 1. as good or else 2. as evil And thus again either 1. as it respects the time past or present or else 2. as it respects the time future either as they have formerly been or now are or henceforth should be First as it respects the time past and present The office of Conscience in regard of what is and hath been good is to acquit and clear In regard of what is and hath been evil it 's
If the blind lead the blind they both fall into the ditch Mat. 13.52 Rom. 2.21 Mat. 15.14 Therefore 1. apply your hearts to instruction not your ears or eyes or heads only but your hearts in the use of Scriptures and of all subservient helps and means which God hath appointed for the attaining and advancement of sound knowledg Prov. 2.2.23.12 Psal 90.12 Excite and engage the pursuits and desires of thine heart the determinate purposes of thy will See thou be not willingly ignorant hear instruction and refuse it not Be daily at Wisdoms-gates wait at the posts of her doors Lo now you have a promise if you apply your hearts to its pursuance Prov. 18.1 2 Pet. 3.5 Prov. 8.33 34 35.2.2 10 2. Let instruction abide upon your hearts What is it to furnish a common-place-book with what thou readest and hearest furnish Conscience rather At least transcribe thy Notes from thy Books into thy breast Nor think it enough that thou hast apt rules for all Cases in thy Bible they must be nearer hand too in thy bosom Write them upon the table of thine heart Hear what God speaketh to thee Let thine heart retain my words Let thine heart keep my Commandments keep them in the midst of thine heart Prov. 3.3 c. 7.3 c. 4.4 21. c. 3.1 Thy word have I hid in mine heart saith David that I might not sin against thee To this is the promise of knowledg and thou mayst be confident that when wisdom entereth into the heart Discretion shall preserve thee understanding shall keep thee Psal 119.11 Prov. 2.1 5. c. 2.10 11. 2. Direct 2 Stay your Conscience from the evils to which she is incident and the extreams wherewith she is often intangled Especially stay her from these evils 1. The affectation and itch of singularity and science falsly so called as also of curious and unprofitable questions humane traditions c. For these will but bring her into snares bewray her to Satan feed her disease and sickness and fetch her off from the divine simplicity which the Scriptures use in the Doctrine which is according to godliness 1 Tim. 6.3 4 5 20 21. Tit. 1.14 Mat. 15.9 2 Cor. 11.3 2. From ambiating and indulging a carnal liberty which will not be either checkt or confined by the restraint of law and rules Psal 2.3.12.4 'T is true where the spirit of the Lord is there is liberty And that ye are called unto liberty but not such as serves the interess and inclinations of the flesh or snaps asunder bonds of obedience Still you are the servants of God and so are under a law of liberty His precepts are Gyves upon your lusts but give you liberty If Conscience aspires after a carnal liberty she is in hazard of the most lamentable captivity 2 Cor. 3.17 Gal. 5.17 1 Pet. 2.16 Jam. 1.25 2 Pet. 2.19 3. From arrogance either in justifying her self as if she knew enough already This will precipitate and out-law Conscience perverts and overthrows knowledg prevents and obviates all care and endeavour for its improvement and encrease Rom. 1.22 1 Cor. 3.18 2 Cor. 8.2 Prov. 26.12 Or in imposing on your selves The rules she dictateth may not be without much less against the revelation or direction of God She is not Sarah the Mistress but Hagar an handmaid under God though above you and is to conserve and manifest rules to you not to create and make rules for you 4. From inordinate haste to which she is oft-times too prone and by which she is often-times perverted both in the determining and dictating of rules Let not thine heart be hasty Bid thy Conscience as the Levite did the Children of Israel consider and take advice first and then speak her mind that thou mayst be able to say with the Preacher For all this I considered in mine heart Eccles 5.2 Judg. 19.30 Psal 50.22 Eccles 6.1 3. Sift your Consciences Direct 4 and put your case to the ouestion in them 1. Sift what rules have they in this case 'T will actuate sleepy habits and awaken Conscience to attend your several affairs therefore the Apostle doth often appeal Conscience thus What! know ye not i.e. do not your Consciences tell ye this and that Rom. 6.3 16.7.1 1 Cor. 3.16 17.5.6.6.2 3 9 15 16 19.9.13 24. 2. Sift them by their rule Thou sayest this is your rule But tell me O my Conscience doth the law of my God say so too Where hath he revealed it where read'st thou it where is it written in the book of Nature or of Scripture shew it me for why shouldst thou measure thy self by thy self And if thou bind the law continually upon thy heart behold God hath assured thee When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee Luk. 10.26 2 Corinth 10.12 Prov. 6.21 22. 3. Sift them before their Ruler hath not God written to thee O my Conscience excellent things in counsel and knowledg that thou mightest know the certainty of the words of truth Wilt thou say this is the truth as in his sight Hath he not set thee up as a Preacher in my bosom to receive the Law at his mouth and cause me to hear his words and wilt thou Oh! do not prophesie deceits and speak the visions of thine own heart and say he sent me as the false Prophets sometimes did Behold he knoweth what is in the darkness and the light dwelleth with him Prov. 22.20 21. Rom. 9.1 Jer. 23.16 c. Dan. 2.22 4. Direct 4 Speak to your Consciences If they are slack in determining or slow in dictating general rules quicken and call them to their work It may be she is silent and doth not speak to thee because thou art silent and dost not speak to her Set to thine heart as the Preacher saith he did Jer. 5.24 Eccles 9.1 Urge her from 1. thy necessity of a rule in this case 2. from the nature of a rule which should be known and clear 3. from her nature and office who is to receive the rule from the supream Legislator and reveal it to thee 4. from the notoriety of that account which she must one day render unto him 5. Direct 5 Speak to God for your Conscience Sincere prayer is of no small prevalence in this case It giveth up Conscience into the hands of God its ruler and getteth down grace for the accomplishment of Conscience with rules Beg God 1. to instruct thy Conscience that he will open thine eyes and not hide his Commandments from thee that he teach thee in the way of his statutes and give thee an understanding that thou maist know his testimonies so David and with Job say to him That which I know not teach thou me Psal 119.18 19 33 34 125. Job 34.22 2. To incline and establish thy Conscience O! let me not wander from thy Commandments Make me to go in the path of thy Commandments Encline my heart to thy
testimonies Let my heart be sound in thy statutes Psal 119.10 35 36.80 6. Direct 6 Spend more of your time in consideration This will concoct what you already know and convert it into blood and spirits It improveth both the quickness and clearness of Conscience while truths are revolved upon the heart and it runs them over again with fresh attention and intention of the several faculties The most considerate Christian is the most knowing and best thriveth in his Conscience Her miscarriages are the issue of inconsiderateness Psal 1.1 2.64.9 Ecles 5.1 The iterated acts of meditation will 1. habituate the principles which you already know 't will root them deeper and rivet them faster upon the mind and memory And Conscience will be ever and anon calling them into counsel Psal 119.15 16 23 24. 2. They 'l affect and pour in oyl upon the flames of love delight and desire toward these and such other principles O how love I thy law saith David What was it that kindled and caused it to burn up to such an height It is my meditation all the day Psal 119.15 16 48 97. 3. They 'l advance these principles to an higher progress and proficiency in knowledg Meditation will not only be dilating on them but deducing inferences from them and drawing on the judgment and conscience from one field of truth to another for the delicious views of the full harvest of divine verities having drunk in so much sweetness already from a few sheaves of it This was it inlarged Davids understanding beyond his teachers and above the ancients as well as above his enemies Thy testimonies are my meditation Psal 119.98 99 100. Lastly Direct 7 Sin not against your Conscience but render your selves conformable to what rules she giveth Some men sin against her rules till they have sinned away her rules till God and Conscience give them over to their own lusts instead of giving them out his laws That as they loved to restrain the truth in unrighteousness and liked not to retain God in their knowledg they shall run where they lift for a time with a reprobate and remorsless Conscience Psal 81.11 12. Isa 6.9 10 11. Rom. 1.18 21 24 28. But Sirs if you would have Conscience true in giving rules to you you must be true to the rules which Conscience gives you you encourage Conscience when you exemplifie her laws in your lives and conversations But if you turn not her directions into duties you tempt her to deal at most but by halves with you as you do at best with her The doers of the Commandments have the most discerning Conscience and dwell most in comforts If ye know these things happy are ye if ye do them He that doth what he knoweth is most likely to know what to do He is secured by promise If any man will do his will he shall know of the doctrine and God will manifest himself to him Ps 111.10 Joh. 13.17.7.17.14.21 Q. 8. How should we so order our Conscience in relation to the second Proposition that she may give us a true and right testimony and none but such concerning our estates * See Chap. 3. Q. 3. Dir. 2. and actions To this end it is necessary That you 1. Ply your Conscience with arguments Direct 1 The influence of rational inducements with her cannot be small in that her seat and fixation is in the very highest orb of reason So that the more reasons you offer the more ready must she be caeteris paribus to her office and the more regular in her operations You may urge her 1 from her ability Thou and thou only under God canst fully and clearly testifie For what man knoweth the things of a man save the spirit of a man which is in him God hath set thee up as a shining lamp for surveying all the several periods and acts of my life and thou searchest all the inward parts of the heart metaphorically expressed by the belly 1 Cor. 2.11 Prov. 2.27 2. From her authority For this art thou constituted by God in and over me And this is his command upon thee to testifie what is my consonancy to or dissonancy from those laws he hath imposed on or engraven in me Thou hast his warrant and 't is thy work to witness a work approved by him in Scripture and agreeable to thy nature Who can exempt or what shall excuse thee Rom. 2.15 3. From her avail Thy single testimony alone doth supercede the witness of the whole world besides I can appeal from them to thee but from thee I can appeal to none but God Next under his thy witness is of highest weight both with him and me Job 23.10 11 12. Rom. 9. â— 4. From her acts Why didst thou dictate truths and laws to me if thou wilt deny thy testimony to my life By those I know what God appointeth and demandeth of me but 't is by this alone I can know what I am and what is done by me Should I know his statutes only or should I not also know my own self 2 Cor. 13.5 Besides how canst thou otherwise descend to judgment who passeth sentence without some previous evidence And if this be unsound that cannot be safe So that deny or deprave thy witness and thou undoest thy whole work 5. From her advantage Witness thou must and shalt Now it may be done with less smart and more security then if thou shouldst defer it till the cords of distress or fetters of death and judgment do constrain thee 6. From her account An account thou must render at Gods Bar shortly He will then open the book of Conscience and every line of thy heart and life shall be read over distinctly He now observeth what reflections and reports Conscience maketh of what hath been done by thee and hath eminently marked out her silence as a sore evil in thee Jer. 8.6 Eccles 4.8 7 From what attends Why O my Conscience my work and welfare both as to time and eternity do all turn upon this one hinge How can I repent either from or for my past or present sins or state if sinful on the one hand Or how can I rejoyce in or be thankful for my past or present sincerity and Gods salvation on the other if thy silence or partiality in giving witness shall leave me still under the thick and dark vail of ignorance 2. Press her by and before authority Direct 2 Subpoena her to appear at Gods Bar and there argue with her Psal 50.22 Jer. 12.3 Art thou not 1 to witness from him hath not he substituted and sent thee How wilt thou answer it to him then whom thou abusest infinitely if thou adventure either to suspend thy testimony or to speak untruly 2 Art thou not to witness for him i.e. in his cause and concern as well as on his commission Durst thou so slight his honour and therewith thine obligations as either to speak wickedly for him or to be speechless or
candle of the Lord. 1 Joh. 5.9 Prov. 20.27 Be sure 1. you dâ— not menace her from giving testimony aâ— Amariah did the Prophet Art thou of the Kingâ— counsel forbear why shouldst thou be smitten Lest she forbear indeed as the Prophet did to his destruction 2 Chron. 25.16 2. Noâ— smite her for giving testimony as Balaam diâ— his Asse when she rebuked his madness leâ— the Angel of the Lord slay thee for smiting heâ— as he was like to have slain him Nor as Abâ—â— and Zedekiah did by Micajah and died miseâ—ably Numb 22.22 34. 1 King 22.15 38. 3. Nor mince the testimony she giveth lest thouâ— become odious to Conscience a Hanan to David while thou cut'st off hâ—â— testimony as Hanan did his Messengers gaâ—ments in the midst hard by their Buttocks anâ— she revenge this shame upon thee as Daviâ— did that with blood and slaughter 1 Chroâ— 19.4 16. 6. Direct 6 Put her upon action and proceed wiâ—â— her throughout this whole action with thâ— most provident attention and circumspectioâ— There are three offices which appertain to Conscience as hath been proved Q. 6. that you aâ— strictly to attend as you would have her wiâ—â—ness aright and truly viz. she is to record 〈◊〉 reflect to report The report of Conscienâ—â— which is the consummation of her office iâ— witnessing is raised upon and results froâ— the two former acts which include the iâ— choation and progress of her witnessing Hâ— witness is resting as in habit with her if we respect the first office and is now a reducing into act by her with respect to the second So that as ever you would have Conscience report or finish her testimony aright whether as concerns your past estate or actions your eminent care is required in and touching the two former wherein I shall more particularly direct you and in the next Question which you should premise I say past because in the testimony of Conscience touching things present this gradual passage from one act to another is not so observable Q. 9. What course should we take touching the recording of things by our Conscience in order to their giving a right witness To this I can say but little here for the consulting and review of her Records belongs to the next Question Direct 1. Touching the due compiling of them I shall only offer two things in the case 1. What she doth do as a motive to incite you 2. What you should do as that which may instruct you 1. Remember what she doth She doth Direct 1 and cannot but record thy actions though thou carest not happily to reflect on or attend to it Such is her relation unto God as being his register and notary So that they are all written before him yea laid up in store with him and sealed up among his treasures Isa 65.6 Deut. 32.34 And such is her relation withal to thee Conscience is one of those books the Scripture speaks of and thou shalt be judged out of those things which are written in this Book according to thy works Dan. 7.10 Rev. 20.12 She books down thy actions then and that truly and thorowly And though through the darkness of mists without and of the mind within thou canst not now discern all her prints and characters yet in the light of some grievous distress or self-discussion thou mayst discover some of them as Josephs Brethren and David did Gen. 42.21 Psal 77.6 and in the light of that great day they will all be discovered And those Letters on it which now seem invisible and illegible like Letters written with the juice of a Lemon will be then clear when it is brought to the fire of Gods judgment 1 Cor. 4.5 Yea as she records them 1. impartially so likewise 2. indelibly Her records are written with a pen of iron and with the point of a Diamond they are graven upon the table of thine heart so that there is no obliterating or razing them out Jer. 17.1 2. Direct 2 Remember what you should do 1. Take care that Conscience record things as legibly as she can whereby when you reflect you shall read them over with less aversation and more attention To this end 1. Circumspection is requisite on your part not only as to the matter of her records but as to the manner also that you may not lose the end of this act or work by the intricacy of her hand-writing In all things that I have said unto you be circumspect Exod. 23.13 Psal 119.9 2. Knowledg and confidence are requisite on her part wherewith it should be your care to furnish her knowledg lest she record virtue for vice as Abimelech Gen. 20.5 6. or vice for virtue as those Prov. 16.25 Isa 5.20 Confidence for if she writes with a trembling and palsie-hand she is like to write if truly yet illegibly and less accurately If you menace her you do but make her write in Characters which you cannot understand without a key to them Record she will but so as you shall not read them who attempt to rend them as we have clear instance Rom. 1.18 to the end Give her confidence and you shall not go away without a good accompt She never records with more clearness to us than when she is treated with most confidence by us Heb. 10 22 23. 2 Take care to keep these records as legible as you can Men are but too prone to blur and sully them either through sensuality they themselves contract blots and filth upon them or through supiness they suffer others to cloud and blemish them And so when Conscience should be reporting them men are to seek how they should read them Some let the dust of secular vanities cover them So did Pharaohs Butler for some years as if the records of his Conscience were to rest there rather as in a grave then as in a Court of Record Gen. 41.1 cum 9. Others let the copperas and gall-nuts or ink of sin to continue on and canker them 〈◊〉 did David for near an whole year together till Nathan revives their legibleness and reads them over to him 2 Sam. 2.13 15. Others let the worms and moths of Satans temptations corrupt them as did those Ephes 2.2 3. Your care then should be 1. to lock them up in a safe repository 2. To look after them so as neither the defilements of sin or dusts of sense or devices of Satan may reach at least rest upon them 3. To look that they be always in readiness that they be not to seek when you should be surveighing them Q. 10. What course should we take in and about the reflections of our Conscience that they may give us a true and right witness In the reflection which Conscience maketh at least of actions past she casteth back an eye upon two things upon her own records which are reposited with the memory which speaks back what our actions either be or have been and upon those holy rules which are reposited with the mind
or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which speaks back what they should have been or now should be So that Conscience in her reflection is both to consult her own records and to compare the concern before her wherein she is to witness with those holy rules I advise then that you 1. Direct 1 Send your Conscience to search her own Records Here her actions are all bookt as before Q. 9. let her reflect hither remember and read them over without which you cannot now reach the end or reap the benefit of their being so reposited Remember this how they are enrolled and why Call it again to mind O ye transgressors to use the words of the Prophet Isa 46.8 Now that you may consult these records aright and have Conscience to reflect It s requisite that there be 1 Self-denial without which this work will not be done at all or not aright but Conscience like the unjust Steward will be writing fifty for an hundred For be sure your wills and affections yea Conscience it self through the corruption that cleaves to it will be drawing back from such a difficult and flesh-displeasing work or at most will not dwell long upon it And therefore the Apostle doubleth the charge Examine your selves prove your own selves as knowing how hardly we are brought to it and how the heart hangs back from it Luk. 16.6 2 Cor. 13.5 2 Serious deliberation lest you misread and misunderstand her records and the result be a mistake and misrepresentation of your case which will minister nothing but matter for repentance as it did unto David I said in my haste c. Psal 31.22 and 116.11 3 A steady diligence My spirit made diligent search Psal 77.6 1. In rubbing up and ransacking the memory where these records lie as in their most proper repository For many of our actions lie there rather as so much rubbish which we have swept out of sight then as so many records that are orderly shelv'd up for a surveigh 2. In reiterating this method our actions many times lie so far off and so many things interpose between them and the eye of Conscience that there must be a raised and repeated diligence yea and giving all diligence to remove other matters and to reduce them again to our minds 'T is therefore called a bringing back to the heart 2 Pet. 1.10 1 King 8.47 Isa 46.8 3. In the reception and right nicking of the means The court of records stands not always open and 't is ill slipping the first season Now diligence would be doing e're the doors are shut and the draught by Conscience is yet fresh and unsullied As David sometimes immediately reflected upon the cutting off of Sauls garment and upon his numbring the people But at another time when he yields to his own sloth and falls not in with the first season Vriah is murdered and his Wife constuprated by him c. and he never casts a reflex upon either of these prodigious acts yea notwithstanding the Parable came so pat and plain upon him till the Prophet was fain to put himself in the place of Conscience and tell him Thou art the man and you know what this negligence cost him 1 Sam. 24.5 2 Sam. 24.10 Chap. 11 and 12. Psal 51. 2. Direct 2 Set Conscience by those holy rules whereon she must reflect The rule is of necessary reflection on and of as needful resolution in witness-bearing For how shall Conscience witness or reflect on this as good or on that as good but by comparing this and that with the rule which can alone resolve her what is good and what is bad Now as Gods revealed will is the only rule and measure of all moral good and evil so the reflection of Conscience connoteth a respect to this rule For Conscience doth not cast back an enquiry after the physical being of an action as whether I have eat or drunk but after the moral being of that action as whether I have eat or drunk to Gods glory c. as his law enjoyns me or else to excess c. as his law inhibits me Mic. 6.8 1 Joh. 3.4 1 Cor. 10.31 Eph. 5.18 Now hereunto these three things are requisite which though they are not of that obvious necessity and distinct use in those sudden and transient reflections which Conscience often maketh yet are they of very needful observation and useful distinctness in her more solemn and abiding reflections in the more serious returns we are to make upon our selves as before the Sacrament c. or when we undertake the solemn examination of our selves 1. Set the rule before thy Conscience in its spiritual power purity and in the several parts of it On this she is to reflect and by this she must be regulated 'T is not enough that you have them lying in habit with the sunteresis but they should be now actually educed and brought forth to view For in that you are now to search your selves by them you must take an actual surveigh of them David therefore did not satisfie himself that the laws of God were ever with him but he did expose and lay them before him Thy judgments have I laid before me Psal 119.30 cum 98. And without this the course you are now taking will be much-what ineffectual and can never be fully commensurate with your design this duty or Gods demand who bids you take heed to your ways according to his word Psal 119.9 2. Sift your Conscience and therewith your lives and actions by the rules compare her and them with this Examine your selves prove your own selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as men try metals by bringing them to their proper measure as Gold and Silver to the touch-stone 2 Cor. 13.5 Self-discussion by the divine standard is of singular advantage both for the discovery of your sins as David and Paul found it and for the drawing out a discovery of your sincerity as Job Ps 19.11 12. Rom. 7.8 9 c. Job 23.10 11. Will you but cast an eye on this glass you should see more of the nature and number of your sins the nature necessity and beauty of Gods service and continuing therein should contract his blessing on your selves Jam. 1.25 But in your solemn examinations let me advise you to call forth the laws of God and rules of godliness successively and distinctly and so to compare the several periods of your lives with them both in the matter and manner of your actions Hath the matter of my life born accord to this that and the other precepts or hath there not been an attempt on and violation of both this and that and the other prohibition For the manner of my actions have they been done upon that account and with those aimes affections c. that these rules prescribe me and whereupon they promise a blessing to me By this course Conscience will be 1. Less complicated in her work through the artifices of sin or Satan They usually hide their
which see 1 Cor. 8.7 10 12. Rom. 15.1 As Conscience 1 apprehends and dictates laws duly and aright or defectively and amiss So far as to this Conscience is either due right and good Here is the true Conscience Or 2. defective wrong and evil Here is the false Conscience between which as participating sometimes of this sometimes of that extream stands the 3d. probable Conscience 1. If Conscience dictates laws duly and aright these laws it dictateth are either imprinted and drawn forth upon the mind within and so are known by the light of natural reason Or 2. imparted by divine manifestation from without and so are known only by a star of greater magnitude the light of supra-natural revelation With accord to this there is 1 the natural Conscience and 2 the enlightned Conscience And we find the Apostle sometimes appealing that and sometimes this 1 Cor. 6.2 3 9 15 16 19. Know ye not c. i.e. Do not your Consciences tell ye as much 2. If Conscience dictates laws defectively and amiss then it is either 1. through the darkness and ignorance thereof or 2. through the delusion and error or through the doubtfulness and hesitancy thereof Agreeably there is 1 the ignorant or blind Conscience as some phrase it though improperly enough 2 and the erroneous Conscience 3 and the hesitating or doubtful Conscience Eph. 4.18 Jam. 1.13 cum 16. Mat. 14.30 31. But in that these doubts may be and often are of various and different degrees therefore the doubtful Conscience may be and is variously distinguished There is 1 the opining 2 the scrupulous and 3 the doubtful Conscience strictly so called which are in brief thus differenced The doubtful Conscience entertains not either part of the matter in question before it so as either to affirm or deny it but hesitates and hangs as it were between both The scrupulous and opining Conscience do both close with one or other part either affirming on the one hand or denying on the other The opining doth this but feebly the scrupulous doth it vexatiously The scrupulous Conscience is by this eminently differenced from the opining that its close with one part or other is still conjoyn'd with some anxious suspicion of and sollicitation to the other part As Conscience 2 applys and draws down matters of law to the matter of fact before it for judgment either 1 aright or 2 amiss well or ill so the Conscience as to this is either 1 aright and good or 2 amiss and bad This application is not perfected but in and by several acts some whereof respect our good others our evil actions According to these different acts of which Q. 7. Conscience is by some distributed and so there is the accusing the excusing Conscience c. But this I purposly omit And in that Conscience is denominated either good or evil as to this respect according to its discharge of these acts and offices I shall therefore distribute it rather with relation had 1 to the manner 2. and to the measure of its discharge of these acts 1. If we consider the manner Conscience proceeds in these acts and offices either 1 entirely and uprightly or 2 hypocritically Either 1 faithfully or 2 unfaithfully Either 1 inoffensively or 2. offensively And thus there is 1 the entire Heart or Conscience Psal 78.72 And 2 the hypocritical Jer. 42.20 1 The faithful Conscience 2 Chron. 19.9 2 And the unfaithful Psal 5.9 1 The inoffensive Conscience Act. 24.16 2 And the offensive 1 Cor. 8.7 10. Hereof the first in each pair is an evil Conscience the second in each pair is a good Conscience 2. As concerns the measure of this application these acts are either 1 by and according to the just standard and so far the Conscience whose acts these are is good Or 2. below the just standard and measure in the defect Or 3. above and beyond it in the excess And so far the Conscience that thus applys is bad With respect to the former extream in the defect there is a double vice of Conscience There is 1 the sluggishness and oscitancy thereof which respects principally the imployment of Conscience 2. The senselesness and obduracy thereof which respects principally the impressions on Conscience Opposite to the former is the sedulity of Conscience in its transactions and operations Opposite to the latter is the softness and tenderness of Conscience with respect to its object So that here are 1 the sluggish Conscience Luk. 24.25 And 2 the senseless Conscience Eph. 4.18 19. on the one hand which are evil And the 1 stirring Conscience Exod. 35.21 And 2 the soft or tender Conscience 2 Chron. 34.27 on the other hand which are good I shall only add that as with respect to the former vices which are of different degrees the evil Conscience may be distinguished into that which 1 is sleepy Rom. 11.8 2. and that which is stupified Isa 6.10 3. and that which is seared 1 Tim. 4.2 So with respect to the latter virtues the good Conscience may be also differently distinguished according to those different degrees And so there is 1 the awakened Conscience Cant. 5.2 2 the attentive Conscience Deut. 32.46 3 The attrite or eminently tender Conscience Psal 51.17 With respect to the latter extream in the excess there is a twofold evil of Conscience 1. There is the dread and terrors of Conscience flying and declining Gods presence Gen. 3.10 2 There is the despair and horrors of Conscience accompanied with a fearful looking for of punishment and judgment Mat. 27.3 4 5. Heb. 10.27 So that there is 1 the distracting and troubled Conscience Prov. 15.13 2 The despairing and tormenting Conscience Gen. 4.13 14. Opposite hereunto there is a twofold good of Conscience There is 1 the acquiescence and rest of Conscience Mat. 11.29 2 The assurance and rejoycing of Conscience 2 Cor. 1.12 Agreeably whereunto there is 1 the appeased and quiet Conscience Psal 116.7 2 The assured and comforted Conscience Heb. 10.22 Prov. 15.15 These things will require and receive aâ— fuller enquiry into and explication of them in the ensuing tract This Corollary shall conclude the present question Since the good and the evil Conscience are so manifold the greater is your work and should be your watchfulness for the obtaining and ordering of a good Conscience and for the preventing and purging out of an evil Conscience CHAP. II. Of the good and evil Conscience according to their stated habitude Q. 1. Whether we are to look upon our Consciences as such that are by nature evil THat we may prevent mistakes some distinctions must be premised of this term by nature It may be and sometimes is understood for 1. That which is by and according to the constitution of Mans nature as when we say Man doth by nature consist of a true body and a reasonable soul Thus whatsoever is a principle or part of Mans nature is said to be natural to him 2. For that which is by and
be considered either as it is to conserve and ark up laws and rules of practice or as it is to come and apply these laws and rules 'T is miserably corrupt in both How far it falls short as to the former will be of particular discussion hereafter when I come to speak of the natural Conscience Oh how it is darkned depraved disabled as concerns the matter of an holy life in this world and the means of an happy life in the world to come How are men alienated from the life of God through the ignorance that is in them because of the blindness of their heart Rom. 1.21 Eph. 4.18 1 Pet. 1.14 The main concernment of Conscience is to apply rules of practice And here how deplorably corrupt it is 1 Sometimes it doth not apply at all How many practical notions are swimming in the head that never sink into the heart and the heart is never set to consider of or concoct them into practice How much science and confidence find we in these Rom. 2.19 23. but no Conscience large and sound apprehensions but little or no self-application 1. The evil of Conscience is as to this so eminent that a general command is not thought enough by God but it must be particular and expressive Thou shalt have no other Gods c. Thou shalt not covet c. Exod. 20.3 18. The parable as pertinent as it was to Davids case never pinched Davids Conscience the Prophet himself was fain to do the office of Davids Conscience for him And Nathan said to David Thou art the man c. 2 Sam. 12.1 14. 2. When it doth apply oft-times it is not articulately and timeâ—y Christ hath told Peter Before the Cock crow twice thou shalt deny me thrice But the Cock crows the first and second time e're Conscience in Peter maketh application of this advice Mar. 14.30 68 72. Conscience should have applied in Josephs Brethren before their contract and his captivity in Egypt but till themselves are captives their Conscience was much-what silent Gen. 37.20 c. cum 42.21 22 3. Or else it doth not apply so auâ—horitatively and throughly as it should Conscience in man hath the command and empire â—ut how often is concupiscence too hard for Conscience and carnal appetitions subjugate Conscience its application so that bad men â—eep down the truth in unrighteousness and â—are not to retain God in their knowledg â—nd good men are sometimes captivated as â—o the law of their minds by and unto the law of sin which warreth in their members Rom. 1.18 21 28. Rom. 7.23 25. 4. Or not soâ— abidingly Conscience applys and Felix trembles but the fit is soon over Conscience the Preacher in the bosom must not be attended nor Christs Preacher at the Bar heard out till a better convenience Act. 24.25 Conscience is at work with Pharaoh and while he is heated in the furnace of successive judgments Conscience is hearkning and applying but after he is out of the fire like iron his heart groweth the harder and less apt to receive an impression Exod. 8 1â— 32 c. But more particularly Conscience maketh application either peâ— modum testis or per modum judicis as a witness or as a judg and in both it is very bad 1. As a witness see how wicked it is 1. 〈◊〉 registring how few of mens faults doth iâ— file up and book down So that Daviâ— brings it to a question Who can understanâ— his errors Psal 19.12 But if there be a vertuouâ—action or but an appearance this is forth with put upon the file and record witneâ—â— the common practice besides the curse of thâ— Pharisees Luk. 11.42 Mat. 23.23 2. 〈◊〉 reflecting How few reflections are made up on our actions how few returns are maâ—â— upon our hearts insomuch as God saith hearkned and heard and no man repented him 〈◊〉 his wickedness saying what have I done Jeâ— 8.6 No man put Conscience to the question touching his conversation 3. In ruminatinâ— or considering How defective and diseased 〈◊〉 Conscience here likewise as the consequents do evidently demonstrate insomuch as God is fain to call once and again for it Now consider this ye that forget God Now consider your ways c. And doth often complain of the general want of it None considereth in his heart They consider not in their hearts that I remember all their wickedness now their own doings have beset them about They say not in their heart in the confluence of mercies let us now fear the Lord our God that giveth the rain the former and latter rain in his season c. Psal 50.22 Hag. 1.5 Isa 44.19 Hos 7.2 Jer. 5.24 4. In reporting Oh how corrupt and partial Conscience is in this Not a word doth Samuel hear from Saul till necessitated thereunto in aggravating his sin but how many in apologizing for it Not a syllable is to be seen in the Pharisees plea and prayer for self-judging or for self-abasing but the substance of it is for self-justifying and self-advancing 1 Sam. 13.11 12. Chap. 15.13 15 20 c. 2. Conscience makes application as a judg and herein it miscarrieth likewise How severe is it ordinarily abroad but how slight at home further than it is sanctified Are there not many who judg even the mote in their brothers eye that yet can indulge a beam mean-while in their own eyes Mat. 7.2 3 4. And damn the same things in others which they do themselves Rom. 2.1 c. The faithful themselves have not been free under a preâ—ailing temptation Hath Tamar plaid the strumpet Bring her forth saith Judah and let her be burnt But never a blow is given by Conscience as concerned his sin and folly with her till the Bracelets and staff and Signet are produced Gen. 38.13 27. Davids anger was greatly kindled and as the Lord liveth saith he the man shall surely die that had stollen the poor mans lamb in Nathans Parable But mean-while his Conscience had no sense of nor gave sentence for his own provocation which run parallel therewith till the Prophet presseth it and putteth it home upon him 2 Sam. 12.5 6 7 c. The judgment Conscience is to make is either with relation to former things and times or else to future 1. With relation to former things and times Conscience is to accuse or excuse But in each it is ordinarily very evil 1. Sometimes 't is out in the the matter It excuseth and covereth where it should accuse and condemn They all with one consent began to make excuse Luk. 14.18 where their Conscience should have been accusing and they have been manifesting their repentance for their sin and making ready for the supper It accuseth and condemneth sometimes where it should rather excuse yea commend Ye said also behold what a weariness is it and ye have snuffâ—â— at it saith the Lord of hosts c. Conscience counts and judgeth Gods service and a godly strictness profitless painful irksome evil
〈◊〉 lightned or still in darkness are they sinceâ—â— and upright or but hollow and hypocriticâ—â— soft and tender or but hardened and obduraâ—â— These things will be put upon a distinct tâ—â—â— hereafter Secondly § 3 By the acts of your Conscienâ—â— acts speak the powers and habits wheâ— they are good acts speak them good 〈◊〉 acts speak them evil you shall know them their fruits a good tree cannot bring foâ— evil fruit neither can a corrupt tree bring forth good fruit Mat. 7.16 17 18. Thus the acts of Conscience naturally good bespeak a good natural Conscience the acts of Conscience which are morally good bespeak a good moral Conscience and the acts of Conscience which are Evangelically good bespeak a good Evangelical Conscience Of this is the enquiry Q. May we conclude our Consciences are good because their acts are good I answer 1. § 4 Though you may not conclude it from a few occasional acts for even a bad Conscience may call and keep you to that which is good for a fit as long as the force of such an occasion or inducement lasts witness Saul Simon Magus and those Psal 78.34 38. 1 Sam. 24.16 c. 26.21 c. Act. 3.13 Yet when such acts become fixed and ordinary when though there may be some diversions as were in Job and Paul yet the main stream and current of its acts are carried in an Evangelical channel from sin to righteousness you may now conclude the goodness of your Conscience Job 27.3 4. cum 5. Rom. 7.25 cum praeced 2. Though the good acts of Conscience materially considered will not â—rgue the goodness of Conscience for there have been acts for their matter very good where the heart and mind have been very â—ad Joh. 8.9 Rom. 2.15 Psal 78.34 35 â—6 yet its good acts formally considered as â—e take in with the matter of these acts the â—anner also wherein and motives whereupon they are put forth do argue a good Conscience for such grapes cannot grow upon thistles nor can a salt fountain yield such sweet water We may argue from the effect to the cause from holy and good operations to a good and holy Origine as Paul doth in this case Heb. 13.18 Act. 24.16 What are the acts of your Conscience then what ordinarily doth it thence you may conclude its habitude and how 't is ordinarily disposed There are the elicit and imperate acts of Conscience how are these discharged is it from Evangelical motives and in an Evangelical manner Conscience is 1. to dictate truth and doth it dictate Gospel-truths and duties Repentance towards God and Faith towards our Lord Jesus Christ To deny your selves and take up your cross To love your enemies and bless them that hate you To endure grief suffering wrongfully and overcome evâ—â— with good c. Act. 20.21 Mar. 8.34 Mat. 5.44 1 Pet. 2.19 Rom. 12.21 Are the Consciences not only enlightned in but engaged bâ— these commands But more particularly doth the Conscience dictate these Gospel-truths to be done upon Gospel-terms To be done 1 to and for Christ as your head and ruler And can your Conscience say in sincerity The Lord is oâ— Judg the Lord is our King the Lord is our Law-giver And that you esteem all but loss foâ— the excellency of the knowledg of Jesus Chriâ—â— your Lord Isa 33.22 Phil. 3.8 2. To be done in and through Christ as your Intercessour and Redeemer To do all in the name of our Lord Jesus with the rejecting of your own righteousness and resting upon the grace of God in him alone for your reward and acceptance Col. 3.17 Phil. 3.9 Dan. 9.18 1 Pet. 2.5 And doth not thy Conscience only dictate this in the Theory but descends to the Praxis And doth it not only inform this in the notion but doth it infer and induce it in the ordinary course of thy Conversation Thou hast then a good Conscience 2. Conscience is to deliver its testimony How doth your Conscience testifie Doth it testifie to and for the Gospel to the authority thereof above all laws over you to the amiableness thereof above all doctrines to you to the sin-subduing and soul-saving efficacy thereof upon you and to the singular and surpassing excellency thereof unto you Act. 4.19 20. Rom. 1.16 1 Thes 1.5 6. Psal 119.72 Doth Conscience testifie with and according to the Gospel Are you wont to pray for the especial teachings of the spirit in prevention of a false testimony To put your selves as in his sight and presence that it may produce a good and true testimony And do you prize and prefer the Spirits testimony before that of your spirits and are prevailingly steered by his witness with your Conscience and can provoke and call in with Peter his all-seeing knowledg Lord thou knowest all things and thou knowest that I love thee Job 34.32 Psal 139.23 24. 2 Cor. 2.17 Rom. 8.16 Joh. 21.17 This is a good Conscience I forbear to instance further Thirdly § 5 By the absoluteness and universality of the good Conscience that Conscience is not good at all that is not good in all Paul trusts he had a good Conscience but whence appeared it In all things he was willing to live honestly Heb. 13.18 Q. May we argue the goodness of our Conscience by and from their Vniversality and Absoluteness I answer you may and should as Paul doth § 6 but must attentively consider that the Universality by which you prove it is not to be an Universality in the degrees of goodness which is reserved for glory but an Universality as to the parts of goodness which is inseparable from grace 1 King 9.4 Luk. 1.6 1 Chron. 29.19 So then the Conscience that is unfeignedly good is universally good as it respects all the parts though it cannot here reach all the perfection and degrees of goodness I. § 7 'T is good as to all concernments good at first Table and good at second-Table-duties Willing in all things to live honestly Heb. 13.18 'T is not good at matters of holiness and bad at matters of honesty or good at matters of honesty and bad at matters of holiness but good both as to holiness and as to honesty whereof the good Conscience ever makes a good conjunction 1 Tim. 2.2 Luk. 8.15 Let the formal hypocrite be for inoffensiveness to God while he indulgeth himself in his offensiveness to man let the civil Justiciary be for inoffensiveness to man while be indulgeth his inobedience and offensiveness to God But the great exercise and endeavour of the good Conscience is to preserve it self void of offence both towards God the object of all those religious dues required in the first table and towards men the object of all that righteousness required in the second Table Act. 24.16 It provides for honest things not only in the sight of the Lord but in the sight of men 2 Cor. 8.21 Your Consciences are evil who are careless of either Table She that was for dividing the Child
heart-searching than if any others saw you you have great cause of gratitude to him and of joy in your selves as those who have a good Conscience 2 Cor. 2.17 Psal 44.20 21. Gen. 17.1 1 Chr. 28.9 3 § 17 'T is for the praise and approving it self to God which it principally regardeth The good Conscience is first and most for commending it self and us to God Indeed 't is not he who commendeth himself or whom man commendeth is approved but whom God commendeth 2 Cor. 10.18 'T is true he would by manifestation of the truth commend himself to every mans Conscience and that his service might be accepted of the Saints But 't is as in God's sight and for God's sake that he may be the more serviceable to his glory in their good and 't is first to God then to their Consciences 2 Cor. 4.2 5. Rom. 15.31 2 Cor. 5.11 The great care therefore of the good Conscience is to prove and approve what is acceptable unto the Lord This is that he so aimeth at and is so ambitious of that he may be accepted of him and have grace whereby he may serve him acceptably Ephes 5.10 2 Cor. 5.9 Heb. 12.28 Enquire then do you seek the praise and approbation of Men more than the praise and approbation of God court their applause c. Oh wretched Consciences ye are they which justifie your selves before men but God knoweth your Heartsâ— and this know that which is highly esteemed amongst men is abonâ—nation in the sight of God Joh. 5.44 c. 12.43 Luk. 16.15 But you that seek the honour that cometh from God only and set the highest account upon his comprobation whose praise is not of men but of God that seek his favour with your whole heart and that the words of your mouth and meditations of your heart may be acceptable in his sight Yours yours is the good Conscience Joh. 12.43 Rom. 2.29 Psal 119.68 c. 19.13 14. 4 § 18 'T is for pleasing and applying himself to God to which it principally refers The good Conscience is for Compliance to Gods Will and would so carry it self in its whole work as it and we might receive Enochs Testimony That he pleased God And this one argument is of most observed avail with it That God is pleased Heb. 11.5 c. 13.16 'T is true it is willing to please his Neighbour for his good and would fain please all men in all things that consist with his place and their profit but 't is not for his own ends that he seeks his own profit but for their edification and to exalt God and his Gospel if by any means he may save some the profit of many that they may be saved Rom. 15.2 1 Cor. 10.33 c. 9.19 24. The greatest care of the good Conscience is not so much to please man as to please God If he seeks to gratifie them 't is because he is set to glorifie him 't is with singleness of heart fearing God This is his greatest care to walk worthy of the Lord unto all pleasing and as he hath received how he ought to walk and to please God so he would fain abound more and more Nothing so pleases him as that God is pleased nothing so provokes him as that God is provoked 1 Cor. 7.32 2 Tim. 2.4 Col. 3.22 c. 1.10 1 Thes 4.1 Psal 69.30 31. How is it then do you seek to please men and to do them a pleasure do not stick to omit the duties of your place and with Herod Felix and Festus to oppress also the defenders of piety Or in the duties of your place is your design ordinarily to please man before God or rather than him If you yet seek to please men how are you then the servants of Christ Nor have you this singleness of heart and Conscience whereto we are speaking Act. 12.3 c. 24.27.25.9 Gal. 1.10 Ephes 6.5 6. You whose desires and designs are principally levelled at the pleasing of God and would be always doing the things which are pleasing in his sight you whose duties to men are not discharged with eye-service as men-pleasers but in singleness of heart as unto Christ you who walk not as pleasing men but as pleasing God which trieth our hearts you have an happy argument of having a good Conscience Joh. 8.29 1 Joh. 3.22 Col. 3.22 1 Thes 2.4 5 § 19 'T is for the possessing and enjoyment of God which it principally requireth and in which it principally rests The good Conscience is for Communion with God above the greatest Comforts whilst others are for Corn and Wine Creature-comforts and Immunities this is for the light of God's Countenance As for me saith he I will behold thy face in righteousness Here is his Blessedness Blessed is the man whom thou choosest and causest to approach unto thee Here is his Business This is the one thing he desireth of the Lord and that he will seek after Psal 4.6 7. c. 17.15 c. 65.4 c. 27.4 'T is true he doth not slight but diligently seeks a competency also of the Goods of this life but first he seeks the Kingdom of God and his Righteousness and would fain see the goodness of God in this Worlds Goods and by them serve his Glory The first and great Commandment as in it felf so to this Soul to the good Conscience is to love the Lord his God with all his heart and with all his soul and with all his mind Prov. 30.8.9 Mat. 6.33 Psal 104.33 34. compared with the former verses Mat. 22.37 38. How is it then What! God not in all your thoughts Is the friendship and fruition of the World sought before the friendship and fruition of God Is the World upmost and God under You can part with God rather than part with your Grandeur Goods c. You can venture the loss of him rather than the loss of them Happily you pray and profess to Him but do you most prize them mean while Do you cry more for Corn and Wine than for the incomes of his Grace the influx of his Goodness the Interest of his Gospel c. Oh sensual and sinful Consciences Psal 10.4 Jam. 4.4 2 Tim. 3.4 c. 4.10 1 Tim. 6.9 10. Hos 7.14 But do you prefer one God to all other Goodness Do you pant most after the grace of his Favour to you and the grace of his Spirit in you Do your Souls pursue after him and will not be put off with Secular commodities and enjoyments Is he the â—oortion that doth best please you Is your Propriety in and intercourse with him of higher price then all other priviledges and possessions to you What! have you none in Heaven but God and is there none upon Earth you desire in comparison with God Certainly you have chosen the better part and may comfortably possess your selves in this sign of a good Conscience Psal 62.5 6 7. c. 42.1 c. c. 63.1 c. c. 16.5 6 7. c. 84.10 c. 73.25 26. Luk. 10.42 6 § 20
the Lord our God but the mercies which he gave to humble and to prove you you abuse to pride and luxury c. Oh sinful and sensless Consciences Isa 42.25 Jer. 8.7 Hos 7.2 Jer. 5.24 Deut. 8.16 17. Or do you answer his administrations of justice with trying your ways and turning to the Lord Do you labour to see his mind in them and to learn more skill in his Statutes through them And doth Conscience call upon you Come and let us return to the Lord our God and by sound Conversion to seek a cure for them In administrations of Mercy doth Conscience ordinarily attend abett and argue from thence to duty And when it hath put the question What shall I render unto the Lord for all his benefits toward me Doth it proceed to the Psalmist's conclusive resolution I will take the 〈◊〉 of Salvation and call upon the name of the Lord I will pay my vows unto the Lord I will wâ—â— before the Lord in the land of the living c. Iâ— short is Conscience wont to answer the dispensations of mercy with more dearness foâ— God and his glory and with more degrees 〈◊〉 humility as it did in Jacob and in David theâ— is yours a good Conscience Psal 103. through out Ezra 9.13 14. Gen. 32.10 2 Sam. 7.18 19. 6 To the Copy of God § 27 The Conscience which is statedly good setteth the Christian upon Conformity to God he abhorreth sauciness with God as blasphemous and aspireth after similitude to God as his eminent business He knoweth that God is righteous and thence concludeth to be a doer of righteousness God is pure and as his hope is in him so he purifieth himself in Conformity to him God hath made it an argument Be ye boly for I am holy Conscience bearing his Authority brings the same argument also and Christ binds it upon the Conscience 1 Joh. 2.29 c. 3.3 1 Pet. 1.15 16. Mat. 5.48 Little Children let no man deceive you if God hath not drawn out his resemblance upon you if you are not doers of Righteousness as God is righteous If Conscience can permit you to walk in darkness while you profess to that God who is a pure light whatever be your pleas that your Consciences are good they are but pretensions not proofs your Consciences are still bad You that are ordinarily looking at and labouring to come as nigh as you may unto your Copy That are followers of God as dear Children that are created after God in righteousness and true holiâ—ess and whose care it is to be as immutable â—ntensive and extensive as you can in goodâ—ess You are the Children of God our Father who hath given to you a good Conscience 〈◊〉 Joh. 3.7 9. c. 1.5 6 7. 1 Pet. 1.14 Eph. 5.1 c. 4. â—4 Mat. 5.45 I have used a greater length and liberty of Speech in this Question than I have in former or shall in future Cases the importance thereof enforced me If Conscience be good your condition is good if Conscience be naught your condition is naught too as will be seen hereafter Be therefore the more thorough and serious in the trial of your selves still remembring this just Limit in all thy helps for knowledg hereof given you That your ordinary or usual tendency and habitude must be attended 'T is not what your Conscience is for a fit or in some sudden flash either as to good or as to evil but what your common frame and general or most usual temper is must be consulted Q. 5. Whether we may know that our Consciences be statedly and Evangelically good Though your Consciences are lockt up from the knowledg of others and are comprehensively and fully known only by God himself for who can understand his errors Psal 19.12 Yet every man may know what the stated habitude of his Conscience is if he will but deliberately discuss and carefully commune with and impartially attend and improve the judgment of his own Conscience As seems evident 1 By the description of its Nature 'T is the candle of the Lord searching not some but all not only the outward parts of the body but the inward parts of the belly i.e. the inwards acts and thoughts and therefore the the habitude and temper of the Heart elsewhere expressed by the Belly Prov. 20.7 cum Job 15.2 35. c. 32.18 19. The Spirit of Man i.e. the Conscience of Man knoweth the things of Man and within Man The Heart i.e. the Conscience knoweth its own bitterness and therefore may know its own blessedness 1 Cor. 2.11 Prov. 14.10 2 By the demands from and for it in Scripture Know ye not your selves i.e. your Consciences and so what your and their state and condition is whether you be in the faith whether Christ be in you 2 Cor. 13.5 Let every man prove his work and then shall he have rejoycing in himself which springs from the Testimony of a good Conscience Gal. 6.4 2 Cor. 1.12 3 By the declared sense hereof we find among the Saints Job's record is on high and in his own heart Job 16.19 c. 27.5 6. David and Hezekiah can and do confidently appeal the all-knowing God in it Psal 26.2 3. 17.3 Isa 38.3 Hear Paul We trust we have a good Conscience 'T is not we think or we hope but we trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are perswaded are confident of it which confidence we may raise upon the same foundation that he did In all things willing to live honestly Heb. 13.18 Q. 6. How may we get or obtain a good Conscience The Premises in answer to the former Question are of place and pertinent use here also as likewise whatsoever shall be prescribed hereafter for obtaining a pure peaceable upright faithful Conscience c. Here I advise you these few things * See Perkin's Tom. 1. Treat of Conscience c. 4. p. 551. Sheffield's good Conscience ch 25. Dyke's good Consc c. 5 6. That you Direct 1 1 Act Consideration * See Motives in Dyke's good Cons c. 10. ad finem Consideration is the next step to the Conversion of thy self the change of thy estate and the setting of thy Conscience right in the sight of God Psal 119.59 60. 45.10 11. 50.21 22. See Q. 4. Direct 3. Consider therefore in thy Heart Deut. 4.39 c. 8.5 If my Conscience shall be good Then 1 My Condition will be good secure Conscience for the main and thou securest thy Condition for the main Thy Condition is as thy Conscience is good or bad as this is good or bad in the sight of God Amaziah's Condition was bad though the current of his Actions was materially good because his Conscience was bad he did that which was right in the sight of the Lord but not with a perfect heart nor like his father David 2 Chron. 25.2 2 King 14.3 Jehoshaphat's Condition was good though he were chargeable with some things that were signally bad because his Conscience was good Nevertheless
there are good things found in thee in that thou hast prepared thine heart to seek God 2 Chron. 19.2 3. 2 My conversation will be good Conscience hath the ducture of it the dominion over it as it goeth well or ill in Conscience within so it will be in thy Conversation without See Q. 4. Make the Tree good and his Fruit is good * Non erit fructus bonus nisi arboris bonae muta Cor mutabitur opus Aug. de verb. Dom. Ser. 12. Make the Tree corrupt and his Fruit is corrupt Mat. 12.33 34. Rehoboam's course of life was bad in that his Conscience was bad Because he prepared not his heart to seek the Lord. Ezra's on the contrary was good in that his Conscience was good Ezra had prepared his heart to seek the Law of the Lord 2 Chron. 12.14 Ezra 7.10 See 1 Pet. 3.16 3 My Capacities will be good These are regulated by the Conscience and are renewed with the Conscience 1. Your receptive Capacities whereby you receive from God will be enlarged and enabled to take in more from him both of his truth and goodness Natural Conscience cannot receive the things of the Spirit of God but the Renewed can receive them and that with all readiness and in much riches Grace for Grace from Christ the Word joy and gladness from and with the Word of Christ the Spirit of Adoption sweet and full assurance c. 1 Cor. 2.12 14. Act. 17.11 Col. 2.2 Joh. 1.16 1 Thes 1.6 Rom. 8.15 Heb. 10.22 2. Your active Capacities whereby you return to God and work out your everlasting good Have you a good Conscience you will be willing in all things to live honestly Heb. 13.18 The evil Conscience contracts and straitens the good Conscience dilates and wâ—â—ens the Capacity of Man here is true largâ—ess of Heart the fetters of Sin now fall off the Mind will be enlarged to know and consider the Will to elect and embrace the Lord and his Laws the Memory to record and recall and the very Members to run the way of his Testimonies 1 King 4.29 Prov. 2.10 11 12. Psal 119.32 4 Then and not else are others Commendations good As the fining-pot for silver and the furnace for gold so is a man to his praise Prov. 27.21 The sense is variously given this seems to me most full and consonant if ch 17.3 be compared where the same comparison is used So is a man to the trial of his Praise Others Commendations are to be case into the fining-pot of our own Consciences If these convince that we are dross what are we the better though they cry us up for Gold Let thy Conscience be good or their Commendatio will not do good but hurt * Non ideo bona est Conscientia quia vos illam laudatis Quid enim laudatis quod non videtis Aug. de Verb. Dom. Serm. 49. 'T is not whom Man commendeth but whom God commends and Conscience commends in and under God that is approved 2 Cor. 10.18 1 Joh. 3.20 5 My Comforts will be great Who knoweth the great Comforts of a good Conscience Of which hereafter 'T is acknowledged that Comfort doth immediately grow rather out of the Testimony of a good Conscience than out of its truth of goodness But this is the root and fountain-head of it that the Conscience is truly good and this streams shame and consternation to accusers support and comfort to such as have this good Conscience 2 Cor. 1.12 1 Pet. 3.16 Let the fountains of the deep be broken up this will be an Ark of safety from the Deluge and a continual feast in the days of affliction and distress 1 Pet. 3.21 Prov. 15.15 6 My Crown will be glorious Assure the Conscience good here and I dare assure you the Crown of Glory hereafter The good Conscience hath its record on high and is assured of its reward on high Its Witness is in Heaven and it ensureth a welfare in Heaven also There is a great recompense of reward if you keep your Conscience and cast not away your confidence No sooner shall you have discharged your Consciences but God will deliver you the Crown I have fought a good fight saith Paul I have finished my course henceforth is laid up for me a crown of righteousness which the Lord the righteous Judg shall give me at that day and not to me only but unto all them also that love his appearing Job 16.19 Heb. 10.35 2 Tim. 4.7 8. 2ly Argue it with Conscience Direct 2 Self-reasoning conduceth much to self-reformation arguing with Conscience to the amendment of Conscience Psal 42.5 11. 43.5 1. Argue from its preferring honour by this it is that I am difference from and dignified beyond the bruits and shall my glory descend in shame and my best honour in a worse than brutish obstinacy shall their brutish goodness out-brave mine who have the principles of a man and bear the profession of a Christian shall they know and I not consider shall their knowledg be according to its kind good and my Conscience continue bad Let mens credit be never so great if their Conscience be not therewith good they are accounted no better than beasts in the sight of God Isa 1.3 Jer. 8.7 Psal 49.20 2. From the place it holds 1. In Man Conscience is not placed in the lower sensitive and earthly but in the higher intellectual and heavenly part of Man shall my best be evil my light darkness my heaven-born power but as an earthen pitcher If I be not good in this where should where shall I be good 2. Over Man God hath given it dominion over the whole man and 't is to have the ducture in all matters and shall not my Conscience be good whose command is so great shall that abide yet further evil whose authority is of so vast extent 3. Under God He hath made it a god to thee as Moses sometimes was to Pharaoh Exod. 7.1 It is God's Vicegerent in thee who is and doth good and shall not this be good that holds next under God 3. From the perfections it had How choice were they as Conscience was created and came off from the workmanship of God! Eccles 7.29 Col. 3.10 Ephes 4.24 And doth not every Creature even to the crawling worm contend toward the recovery of its lost perfection and proper good Shall man then or shall I only who am endowed with an intelligent and immortal Spirit sit down at rest in the evil lost by me and not reach after the good that lieth before me and is tendered to me 4. From the power it hath It can as one saith * Annesly Lect. Ep. 5. do any thing but make evil good Let Conscience be bad and it maketh not only an indifferent but a good action bad as before Let Conscience be good and it maketh an indifferent Action good and though it doth not alter the nature yet it abateth the malignity of an Action that is in
that doth good and sinneth not Prov. 20.9 Psal 19.12 Job 14.4 Eccles 7.20 2. Who was ever possessed in this life with the perfection of Conscience Conscience is never perfected till the Christian is perfected and the body of sin and this sinful body be put off fully 1 Cor. 13.10 c. Phil. 3.12 c. What is man that he should be clean His Conscience is miserably polluted and seared who durst pretend to perfection in the sight of God and wretchedly deceiveth himself and denieth the Scriptures of God Job 15.14 15 16. c. 25.4 5 6. c. 11.4 5. 1 Joh. 1.1 8 10. 2ly This Evangelical purity of the Conscience is attainable in this life and should be attained 't is possible we may and God's pleasure that that we do and must endeavour for and ensure it Lo 1. Man is admonished and called upon for it Purifie your hearts ye double minded Wash your hearts from your wickedness Have them sprinkled from an evil Conscience Purge your selves cleanse your selves from all filthiness of the spirit Hold the mystery of faith in a pure Conscience which implicitely requireth that you have a pure Conscience wherein to hold it In short the end of the Commandment is Charity out of a pure heart and of a good Conscience Jam. 4.8 Jer. 4.14 Heb. 10.22 2 Tim. 2.21 2 Cor. 7.1 1 Tim. 3.9 c. 1.5 2. Means are afforded and communicated for it Without us the Word and Ordinances within us Faith Hope c. Above us the Blood and Spirit of Christ whereby the Conscience may be purged from dead works Of which some things have been premised and more will be subjoyned hereafter Q. 5. If this mercy were not to be attained wherefore are these means they were as to this in vain and to no purpose appointed 3. Many have attained it Paul thanks God whom he served from his forefathers with a pure Conscience The Deacons held the mystery of faith in a pure Conscience Wherefore should I multiply instances in whomsoever there was or is a living faith and lively hope it did and doth purifie the Heart and Conscience 2 Tim. 1.3 1 Tim. 3.9 Act. 15.9 1 Joh. 3.3 In short whosoever believeth is pure hath all things pure to himself and his Mind and Conscience purified in him Tit. 1.15 Q. 3. Whether a Man's Conscience may be habitually impure and defiled and he not apprehensive of it Though all the Sons of Men may know de facto and should know de jure Whether their Consciences are pure or polluted yet many a man's Conscience is habitually impure and polluted and he knoweth it not 1. Witness Scriptures There is a generation that are pure in their own eyes yet is not washed from their filthiness Prov. 30.12 Laodicea saith I am rich and increased with goods and have need of nothing and knoweth not that she is wretched and miserable and poor and blind and naked Instances would be endless Luk. 18.11 12. Isa 65.5 2. What else is the work of the Spirit of the Scriptures and of the servants of God by office but to convince of sin and shut up the Conscience of sinners in the sense of their sinful condition to open their eyes and turn them from darkness to light that they that see not may see the defiled and deplorable state in which they have been and yet are and be at length convicted as those Pharisees were by their own Conscience Joh. 16.8 9. Act. 26.18 Psâ—l 19.8 Joh. 9.39 c. 8.9 Shall I point you whence it ariseth 1. Partly from want of self discussion Conscience is seldom or never put to the question by them or they by Conscience They consider not in their hearts Heb. They say not to their hearts Hos 7.2 How could those loose and wicked wretches so insolently insist upon it We are wise and the law of the Lord is with us But that they held fast deceit and no man said in his heart what have I done Jer. 8.5 6. cum 9.2 Principally from a wretched self-indulgence Self-love flatters men into a fond opinion of themselves and pride inflames them into a foolish ostentation and both render them averse to the knowledg of the worst by themselves afraid that Conscience do its work with much strictness and arms them also against â—orreign arguments and convictions with deâ—ensive pleas and pretensions lâ—t him hear the words of the Curse Yet he blesseth himself in â—is own heart saying I shall have peace though I walk in the imagination of mine heart c. Deut. 29.19 Q. 4. How may we know whether our Consciences are habitually pure or defiled Put Conscience to it press home upon your hearts as in the presence of the most high God these three Questions which I here present and tender you First What is thy Conscience purified in If Conscience be purified at all 't is purified in all in every orb every office every part and proper officine of the Conscience 't is frequently called the perfect heart 1 King 15.14 1 Chron. 28.9 c. 29.19 2 Chron. 25.2 Understand it of an integral perfection there is no part of Conscience but is purified 1. Conscience is pure as a law it conserveth pure and holy laws and because they are very pure therefore doth this soul love them Psal 19.8 c. 119.140 2. Conscience is pure as it applyeth this law as for the pure his work is right that which this Conscience eyes is purity both in it self and in what is subordinated to it by all the acts generally it puts forth Prov. 21.8 Heb. 10.22 'T is an heart after God's own heart and therefore with the pure will shew himself pure and preserves the mysteries of faith in a pure mind and Conscience 1 Sanâ— 13.14 Psal 18.26 1 Tim. 3.9 Call Conscience then before thee commune with thâ— own heart Hath the water of purifying passeâ— upon the whole Conscience Is every veâ—â— thereof like those in Solomon's house of pure Gold Do you love pureness of heart Would you approve your selves in all things by pureness as the servants of God And whatsoever things are pure do you think on them and that with best complacence and most contentation Then are your Consciences purified Psal 4.4 1 King 10.21 Prov. 22.11 2 Cor. 6.4 6. Phil. 4.8 Secondly What is my Conscience purified from The pure Conscience in Scripture stands opposed not only to that which is defiled Tit. 1.15 but to that which is double Purifie your hearts ye double-minded Jam. 4.8 Let me ask then and thy heart answer 1. Is thy Conscience purified from its doubleness This is specially when Conscience will be making or maintaining a coalition and compounding of interests uniting and contempering of gain and godliness God and the World or as the Samaritans Fearing the Lord and serving their own Gods 1 Tim. 6.5 Jam. 4.4 2 King 17.33 Enquire then 1. into the object whereto it doth or should determine thee Is not thy heart divided between God and Mammon If so thou
against Satan He will be throwing in of dirt His arrows are not only fiery to dismay thee but filthy to defile thee And his principal design is at thy Heart thy Conscience Ephes 6.16 Zach. 3.3 cum 1. Act. 5.3 Be vigilant therefore so shall his temptations but perplex thee not pollute thee Thou shalt not be filthed by him but he rather shall flee from thee 1 Pet. 5.8 9. Jam. 4.7 3 Watch against Sin The sin of thy Nature this will be throwing up of dirt and the sin of thy life which will be throwing on more dirt If filthiness be defiling then thou canst not sin and be yet spot-free so 't is called once and again 2 Cor. 7.1 Jam. 1.21 And you must lay aside all filthiness if you would be free not only grosser sins which put out Conscience their spot is not the spot of his Children But lesser sins which pollute Conscience though not so eminently as greater do Every sin even the smallest the secretest stains thee somewhat as David well saw and was sensible of ibid. Deut. 32.5 Psal 19.12 Watch against every sin then and inducement to sin that thou mayst not be so much as tainted with it as well as not tanned by it and mayst walk in White with Christ's Worthies Rev. 3.4 cum 2.16 15. 4 Watch against this sooty and ensnaring World The World as one observes * Manton on Jam. 1.27 Obs 9. is a dirty and defiling thing The Apostle tells you of the pollutions of it and corruption that is in it And our Saviour intimates that it is hard to continue in it and to be kept likewise from the evil of it 2 Pet. 2.20 c. 1.4 Joh. 17.15 Follow not the World too close then lest if it do not dash out thy brains yet it defile thy beauty Remember what doubled cautions Christ hath given you here Watch your offers from it and all the objects of it Blessed is he that watcheth and keepeth his Garments Luk. 12.15 c. 21.34 Rev. 16.15 Pure religion and undefiled before God is to keep a mans self unspotted of the World not only from being swilled in or sunk by it but from being spotted with it Jam. 1.27 4. Keep a watch upon Conscience Your Consciences are a apt to contract stains as your Clothes are to contract spots Beware what Objects it getteth neer unto or that these get too near it behold it the oftner in the Glass of Scriptures and brush it oftner by self-searching and godly sorrow to repentance and so keep it with all diligence Prov. 4.23 Watch against that original sin wherewith it is polluted that it pour not out filthiness Watch in the Objects of Sense which are thereunto presented that they pour not in filthiness Watch that orb and seat wherein it is placed Let thy Mind be polluted and thy Conscience will not be long pure Watch the offence and pett it is apt to take at preciseness and exact strictness Watch against the oppressing and in fine overwhelming diseases or obliquities of Conscience error ignorance hardness c. Heb. 10.22 Tit. 1.15 Act. 24.16 In short watch Conscience in all those offices and services it is to perform especially 1. That it decline not in any of them to sin or from Scriptures 2. That it double not in any service but in singleness of heart do still approve it self And this know that if thine eye be single thy whole body is full of light Heb. 13.18 Ephes 6.5 Mat. 6.22 So then take heed to your selves that your heart be not deceived Deut. 11.16 Q. 7. What is to be done for the recovering of our Conscience pure when we have contracted any especially a great defilement 1. Remember hath a deceived heart turned thee aside Remember this O Jacob Bring it again to mind O ye transgressors Isa 44.20 21. c. 46.8 1 Remember how it was when thy self and services like the shew-bread were set in order before the Lord upon the pure Table of an undefiled Conscience and were â—o him and happily to others of a sweet-â—â—elling odour like the pure incense of sweet spices To allude to 2 Chron. 13.11 Exod. 37.29 Remember the felicities hereof and whence thou art fallen Rev. 3.3.2.5 2 Remember how ' t is Thy Crown is fallen and the most fine gold become as the mire in the streets How is the faithful City become an harlot thy silver is become dross thy wine mixt with water and thy way before the Lord is as the uncleanness of a removed woman Isa 1.21 22. Ezek. 36.17 3 Remember why and whence it is Hast thou not procured this unto thy self Did Conscience ever provoke thee that thou shouldst so pervert its glory into shame and please thy self in thy own pollution Hath corruption deserved better from thee than Conscience hath done Could Satan have forced Conscience This springs from thine own free consent This is thy wickedness and it is bitter because it reacheth unto thine heart Jer. 2.17 33. c. 4.18 5.25 2. Repent So God directs upon the case and the godly have done accordingly as Peter and David Rev. 2.5 c. 3.3 Mat. 26.75 Ps 51. See before Q. 6. Direct 3. 1 Here aggravate it upon thy Soul rub on thy Convictions by reiterated Considerations as thou wouldst recover thy old frame of Conscience My sin is ever before me saith David and theâ— he rips up the circumstances by which it was heightned Psal 51.4 c. 2 When Peter haâ— weighed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumstances of his sin then 〈◊〉 wept and not till then Mar. 14.72 Aggravate it then from the circumstances of this defilement Wo is me I am undone because 〈◊〉 am a man of such uncleanness I that the Sâ— gave himself for to purifie and the Spirit hath given himself unto to purifie me I that have such principles from God in me for purifying such promises of God to me for purifying I that so profess so pray have been so purged so preserved c. Aggravate it from the subject of this defilement What! even my Conscience polluted that is to quicken and command all the other power 's purity and to keep them pure fetch arguments from Ch. 2. Q. 5. Direct 2. Oh! if the light that is in me be darkness be defiled how great is this darkness this defilement Aggravate it from the object against and before whom it is Against thee thee have I sinned and done this evil in thy sight Who art of purer eyes than to behold iniquity requirest and rewardest purity c. 2 Acknowledg it in Supplication Confessing is neerly connexed with cleansing It engageth us to cleanse in point of Credit as well as Conscience and it engageth God to cleanse in point of Covenant and with respect to Christ Prov. 28.13 Job 33.27 28. 1 Joh. 1.9 He that covers his sin with Adam will never cleanse it Open then the filth of thy Conscience in a free and full Confession and may every word melt into a tear
should not ordinarily fail of the effect either in clearing and confirming the truth or confuting the falshood of what our Conscience witnesseth Doth Conscience say They that have fellowship with God are in an happy state But we have fellowship with God Put her to the proof of the Assumption in a second practical Syllogism as thus They that have fellowship with God walk in the light i.e. live holily for God is light and in him is no darkness at all But we walk in the light i.e. live holy and uprightly This confirms Or on the other hand thus They that walk in darkness i.e. that are ignorant and disobedient have no fellowship with God But we wâ—lk in darkness This confuteth If we say that we have fellowship with him and walk in darkness we lie and do not the truth 1 Joh. 1.5 6 7. The Scriptures therefore do frequently offer to the application of Conscience both negative Marks and positive together that by the application of the former we may correct our mistakes and by the latter we may confirm our minds in what is assumed by Conscience as to our being in Christ and in a condition of Blessedness as Rom. 8.1 9 10 11. Psal 1.1 2. Ephes 4.20 25. And the Apostle thinks it fit to subjoyn sometimes to the testimony of his Conscience the reasons upon which that testimony was raised and from whence it resulted 2 Cor. 1.12 13. Rom. 9.1 2 3. 5. The crediting of Conscience its testimony therefore in such Propositions as are capable of further proof is not safe for us ordinarily without the calling in and considering of those proofs first had and made And it is of singular use in such a case to put Conscience afresh to the question before it comes to a Conclusive determination that such a testimony is of indubitable truth As There is no condemnation to them that are in Christ a Proposition of infallible verity But I am in Christ saith Conscience This Assumption should be again put to the question and requireth proof and confirmation as the Apostle seems to imply by adding so many Characteristical signs They that are in Christ walk not after the flesh but after the spirit are made free from the Law of sin and death i.e. from the prevailing and binding power thereof In such the body is dead because of sin and the spirit is life because of righteousness Can Conscience now again assume But this is our walk we are thus free our sins thus mortified and our spirits thus vivifyed to righteousness and holiness Or as elsewhere They that are in Christ are new Creatures Doth Conscience say we are new Creatures Press her to give you the proof of what she saith They that are new Creatures have old things past away all things are become new have put off the old man and put on the new And now attend whether Conscience can assume as in the presence of God All things are past away all things are become new in and to us c. Rom. 8.1 10. 2 Cor. 5.17 Ephes 4.22 24. 2 Let Conscience deliberate before she delivers in her Testimony Bethink thy self and bring this witness as they were their wickedness 1 King 8.47 back again to thine heart Consider your ways and let not thine heart be hasty to utter any thing before God David's haste did more than once disturb his peace and drew the Jews into a fools Paradise Hag. 1.5 7. Eccles 5.2 Psal 31.22 Isa 5.12 Hos 7.2 Know therefore this day and consider it in thine heart 1. To and before whom she is to render this witness or report 'T is not to thy self only but unto God also He knoweth the way that thou dost take The heart saith he is deceitful above all things who can know it I the Lord search the heart I try the reins c. Job 23.10 Jer. 17.9 10. O my Conscience if thou shalt not speak home and speak uprightly shall not God search it out for he knoweth the secrets of the heart The righteous God trieth the heart and reins Dost thou bear this witness in the Holy Ghost Psal 44.21 7.10 Rom. 9.1 2. What the rule or mark is according to which she is thus to witness and report Compare Spiritual things with Spiritual thy self not with thy self but with the sign or standard by which thou art to measure thy state Take not only an occasional or transient view of what that speaketh and thou art or dost But let thy consultations therewith be frequent ordinary deliberate deep Who so looketh into the perfect Law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed 2 Cor. 10.12 Jam. 1.23 24 25. 3. What reason is there that she should make this report O my Conscience how canst thou clear up this thy Testimony Of which before 4. What will be the result of this witness or report Shouldst not thou now deal faithfully with me what a fearful deluge of presumption c. would henceforth overflow me and what floods of dedolence pride c. would henceforth also oppress My conversion will be less possible and thy condemnation and torment more perplexing and full of horrour Act. 28.26 27. Luk. 13.27 28 29. 3 Let Conscience be dealt with truly and impartially by thee that she may deal forth a true and impartial testimony to thee 1. Charge her to be herein true and thorow with thee By her concernment in it Who shall witness if Conscience do not For no man knoweth the things of a man save the spirit of man which is in him God hath set thee O my Conscience as that heap and pillar to be a witness between him and me 1 Cor. 2.11 Gen. 31.52 Rom. 2.15 By her Commands for it God hath chosen her for this purpose and chargeth her in his Laws to be a Minister and Witness both of those things which she hath seen like Paul and of those things in the which he shall appear to her Rom. ibid. 2 Cor. 4.2 Act. 26.16 By the Covenant and Oath of God which she hath taken for it The vows of God are upon thee to be a faithfulful Witness that will not lie And wouldst thou have him to be a swift Witness against thee Prov. 14.5 Mal. 3.5 By the consequence of it to her as well as thee by the blessed effects on the one hand by the bitter effects on the other 2. Keep off such as would tamper with her and either keep her from giving witness or corrupt her in the witness she doth give Keep thine heart with all diligence Sin is ready to buy off her testimony with its pleasures Sense to bribe her with its profits Satan to befool and ensnare her with his policies Watch and pray that you enter not into temptation Set a guard upon Conscience Let not these come nigh the corner of her house He that doth keep his soul shall be far from
Conscience is asleep and therefore quiet but here it 's awake and at work and therefore are they comforted yea filled oft-times with comfort under variety of crosses They are not only not vexed not frighted or only fed by Conscience but find a continual feast in the peace of their Conscience 2 Cor. 1.1 2. c. 7.4 Prov. 15.15 3 In point of transcendency That soon evaporates into airy imaginations and intoxicates affections But this peace is both serious and superlative The Soul feels what the other never found or can fathom Nay he feels more than himself can utter or indeed comprehenlively understand This peace passeth all understanding not only others but his own Rev. 2.17 Phil. 4.7 4 In the principle transfering it Peace I leave with you saith Christ my peace I give unto you not as the world giveth give I unto you Joh. 14.27 5 In the proper treasury of it These things have I spoken saith he that in me ye might have peace Joh. 16.33 This is not a peace then of the world's giving nor of our own getting We neither get it of our selves nor get it out of our selves 'T is a peace of Christs giving the Christian goeth to him for it in the purity of peace and glorieth in him as the procurer and peculiar object of his peace He is our peace say Believers Rom. 5.1 c. 2.7 Ephes 2.14 2. In the extent of Evangelical peace See 1 from what it extendeth it self 1. From the indwelling of Satan He like a strong man armed keeps the other's heart as his house and so its peace while his possession is undisturbed Being willing captives in whom he works effectually he suffers them to walk at ease and quiet Luk. 11.21 2 Tim. 2.26 Ephes 2.2 But this peace alway presupposeth his dispossession and devestment from power the binding of him for you and the bruising of him under you the taking of his armor from him and treading of him under the feet of you The God of peace shall bruise or tread satan under your feet shortly Luk. ibid. 22. Col. 1.13 Rom. 16.20 2. From the dominion of sin The security of the evil Conscience is in that sin hath the entire command and suffers not conviction to embroil Conscience Rom. 1.21 c. 7.9 Amos 6.1 3 c. But Evangelical security is founded upon the excussion of sin and extrusion thereof out of command and authority in the Soul While sin reigns there is no sound rest To be carnally minded is death to be spiritually minded is life and peace Psal 19.13 Rom. 2.8 9 10. c. 7.9 10 11. c. 8.6 3. From the displeasure of God The tranquillity of evil Consciences is taken up mostly either from God's seeming silence at their sins and suspending of his severities or from their insensibleness of what he threatens and shifting it from themselves to others or from the smiles of his providence upon them in common enjoyments and blessings When yet all this while he reserves his anger and it shall smoke against such sinners Psal 50.21 22. Eccles 8.11 Deut. 29.19 20. Mal. 2.2 But Evangelical peace extends it self beyond God's not punishing or not threatning or not being provoked and beyond God's prospering and preserving His comforts are that God is his portion God is pleased his person justified and his works accepted His cares are how he may please God and walk worthy of his good pleasure and never is he so cheery as in the Conscience of this that he pleaseth God which trieth our hearts Psal 4.8 Rom. 5.1 Eccles 9.7 1 Cor. 7.32 Col. 1.10 Heb. 11.5 1 Thes 2.4 In examining then the truth of this peace let these be some of thy principal enquiries Whether Satan was ever disturbed and dethroned and thy Soul delivered from under his power in the dominion of the Prince of Peace and to do and endure his pleasure Whether sin be dead in thee and thou to sin and thy Soul desireth as well peace from sin and power against sin as to be preserved from smart and anguish Whether God be pleased with thee and thy greatest care be to please him and to commend thy Conscience and Conversation to his sight and approbation 2 See what this Evangelical Peace extendeth it self unto 1. To all the subject the whole Conscience yea the whole Christian to comfort keep confirm him in his Communion with God But especially it shall keep your hearts and minds and these in believing your inward powers in the inward power of godliness Phil. 4.7 Rom. 15.13 2. To all Circumstances for the enjoyment of it self under them and the improvement of it self by them While he senseth this peace he can swallow any persecution nor only rejoyce in hope of the glory of God but glory in tribulation also c. Rom. 5.1 2 3. 3 To all the Causes Supream subordinate Supream Oh! how it extendeth it self to the God of Peace Father Son and Holy Ghost in an enriching Communion with them an exact Conformity to them and a most endearing Complacency in and with them while the God of Love and Peace is with these Rev. 1.4 5. Phil. 4.9 Heb. 13.20 21. Subordinate How are their own feet shod with the preparation of the Gospel of Peace and how beautiful are others feet to them that preach the Gospel of Peace and bring the glad tydings of these good things Ephes 6.15 Rom. 10.15 Wouldst try the truth of thy Peace turn in hither and examine the extent of it by these particulars that false peace falls short and though like those Locusts St. John mentioneth which had the faces of men Rev. 9.7 10. it may have some appearance of and approaches toward this peace yet as they were fierce and far from the nature of men so it is utterly alien from and adverse unto it in these particulars 3. In the efficient matter form and end of this Evangelical Peace These kinds of peace are widely different when the causes are so wide and different 'T is called the Peace of God Phil. 4.7 This is a peace that cometh from God he is the maker of it 2. In Communion with God here is the principal matter of it 3. Conformable to God here is the mould and form of it 4. Carried after and concludeth in and with God he is the ultimate end of it 1 Enquire then into the efficient of your peace The Principal Came it from the God of Peace That other peace is of our own or others coyning but this is of God's creating 'T is he that fills with peace in believing Isa 57.19 Rom. 15.13 If it came from God it carrieth thee to and keeps thee with God Hither doth this Soul turn alone for peace On him he trusts for peace and with him he tarries till he shall speak peace Hos 6.1 Isa 26.3 Psal 85.8 The Procatarctick Came it through and by the blood of Christ Peace of Conscience is of Christ's procuring He got it for you by the merit of Redemption He
exercise of his graces in you while he is evidencing his grace to you He requireth your offerings and the first fruits of you oblations with all your holy things and hath promised I will accept you with your sweet savour Cant. 7.12 13. Heb. 12.28 Ezek. 20.40 41. And now God is pleased by his own promise to undertake for his peoples peace while they persist in such ways as these Isa 26.3 c. 30.15 c. 32.17 4 Be more steady in the reciprocations of love with him Give him love for love Are his desires towards thee Let thy desires also be towards him Doth he rejoyce over thee do thou also rejoyce in him 1 Joh. 4.19 Psal 33.1 21. Isa 26.8 O love the Lord all ye his Saints While you live in Love there is an harmony of hearts and you 'l have no leisure for listning after those sinful avocations which displease God and disturb the Conscience Love will be adhering to and abiding with God and assimilating you to his goodness Besides love casts and keeps out tormenting fears and is of that transcending and inexpugnable force that like death it beareth down all before it Many waters cannot quench love neither can the floods drown it Psal 31.23 5.11 12. 70.4 1 Joh. 4.18 Cant. 8.6 7. Direct 5. Keep up a steady confidence and faith in Christ He was the cause and is the conservator of Evangelical peace It was procured by his Death and is preserved by his Intercession Herein he doth not only appear in our natures but for our sakes and in our steads as our Agent to preserve a corresponderce and prevent controversies as our Attâ—rney to plead our Cause and promote our Concernments And whereas every sin tends to a breach of peace he takes upon him to accord the difference and appease justice and he doth it not only by presenting our petitions for peace but by pleading the perpetual vertue of his own pacifick sacrifice and perâ—â—â—â— satisfaction for us Heb. 9.24 c. 6.20 â— Job 2.1 2. Rev. 8.2 3. Heb. 9.7 12. Now your work is to come unto God by him seeing he ever liveth to make Intercession for them that thus come Heb. 7.25 You may neither come in prayer nor by faith immediately unto God but through him in the vertue of his Mediation and Intercession Eph. 3.12 Col. 3.17 2 Corinth 3.4 Upon every new breach that your sin seems to make 1 Set the principle of faith at work afresh upon him An active faith will appropriate and draw the benefits of his Intercession into our own chanel He is entred by his own blood into the holy place for us He appeareth in the presence of God for us Heb. 9.12 14. It apprehends and eyes Christ as one that is herein about our business answering our accuser accomplishing our absolution according our crimes or charges with divine justice advocating our case with the Father and that we may be accepted before the Lord as one that bearing our names before the Lord upon his two shoulders yea upon his heart as a memorial before the Lord continually as the high Priest did when he went into the Holy of Holies Rev. 12.10 Heb. 9.7 11 c. 1 Joh. 2.1 Exod. 28.12 29 38. Yea an active faith will be able from the influence and efficacy of his Intercession to argue down both inward fears and outward force whatsoever may seem to introduce a charge or impeach the peace of our Consciences She concludes Wherefore he is able to save to the uttermost those that come unto God by him And challengeth them to speak or do their worst she is so secured in him Who shall lay any thing to the charge of Gods elect Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Heb. 7.25 Rom. 8.33 34. 2 Send up the prayers of faith to him or rather to God by him Put thy petitions for preserving thy peace into his hands and they are sure to pass He will deliver them and the Father will not deny him 'T is the office he undertaketh to offer up the prayers of the Saints and he will therewith offer up his own incense 1 Joh. 5.14 15. Joh. 16.23 Rev. 8.3 If you would maintain Conscience maintain this confidence His Intercession affords you abundant arguments Seeing that we have a great High-priest that is passed into the heavens Let us come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need 1 Joh. 3.21 22. Heb. 4.14 16. Direct 6. Keep close to the Covenant of Peace Conscience fetcheth its comforts out of the Covenant of Grace 'T is its armory in times of Spiritual war and its treasury in times of Spiritual peace 2 Sam. 23.5 Heb. 6.18 2 Cor. 10.4 c. 4.7 Learn to be more conversant in it and keep close to it 1 Not only in fulfilling the condition it propoundeth of which before Q. 6. Though all the paths of the Lord are mercy and truth to such as keep his covenant and his testimonies 1 Chron. 16.15 16 17. Psal 25.10 103.17 18. 2 But by faith in the Promises it contains Every promise would thus end in peace for what is the Gospel but a Gospel of peace Or what are Gospel-truths but the glad tydings of peace Abraham and Sara had enough to perplex and intricate them but faith in the promise kept them immovable and unshaken Rom. 10.15 Gal. 6.15 Rom. 4.18 22. Heb. 11.11 God hath laid up immutable grounds of Comfort in his immutable Covenant If the fruits are mutable 't is because our faith is mutable The Promises are all Yea and Amen but our faith is yea and nay Let faith eye them more steadily and embrace them more strongly So did the Patriarks and they lived and died in peace Heb. 6.17 18. c. 11 13. 3 By frequent views of its perpetuity and continuance The mountains indeed shall depart and the hills be removed but my kindness shall not depart from thee nor the Covenant of my peace be removed saith the Lord that hath mercy on thee Isa 54.10 'T is a sure Covenant We have his word his oath his seal to confirm it to us and his own love and faithfulness are lain at pledg for the performance of it 2 Sam. 23.5 Psal 89.33 34 35. 2 Cor. 1.22 When ever therefore Conscience is ready to misgive thee call her hither and mind her of the immutability of Gods Covenant in the mutability of thy condition Tell her Thus saith the Lord if you can break my Covenant of the day and my Covenant of the night that there should not be day and night in their season then may also my Covenant be broken with you Jer. 33.20 21. c. 31.35 36 37. Direct 7. Keep on in the Commandments of God Keep up duty if you would keep off disquiet Peace of Conscience is preserved by obedience not only