A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.

CHAP. II.

Of Original Sinne polluting the Consci∣ence; Setting forth the Defilement of Con∣science, as it is quiet, stupid and sens∣lesse; And also when it is troubled and a∣wakened.

SECT. I.

TIT. 1. 15.

But even their mind, and conscience is desiled.

HItherto we have been discovering original sinne, as seated in the understanding, the Metropolis (as it were) of the soul. We now proceed to manifest it, as polluting the Conscience of every man by nature; and certainly this is more lamentable and dread∣full then the former; For if the understanding be amongst the other powers of the soul, as gold amongst other metals, consci∣ence is the pearl or diamond in that gold; If the understanding be the eye of the soul, conscience is the apple of the eye: who would not think that our conscience like Job's messenger had escaped in the fall of Adam, bringing us tidings of all the spiritual loss we had thereby, only that was not hurt, but this Text will inform us, That from the head to the sole of the feet (as it were) there was no place free, but that we are totum vnlnus, so many Lazarus's, not one place without these spiritual ulcers.

For the understanding of the Text, we may take notice, that Titus exercising his ministerial office now at Crete (whether as a setled officer and Metropolitan, which some highly contend for, or rather as a temporary and extraordinary offi∣cer, an Evangelist, is not here to be disputed.) Paul writeth this Epistle to him concerning his end, why he left him there, and also exciteth him to a lively per∣formance of his office, especially in a sharp and severe rebuking of them, be∣cause of their doting still about Jewish fables and ceremonies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, clearly without ambiguities, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Varinus, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Hesychius, or cut∣tingly (as it were) to go to the bottom of the putrified sore, that no unsound core be left behind, so Illyricus. And to evidence the crime of the Cretians the more, he brings a testimony from Epimenides, whom he cals their Prophet by way of conception, for they esteemed him so, sacrificing to him, for he pre∣tended

in furious fits to be like one acted with a divine spirit and rapture. Now this famous brand he stigmatizeth the Cretians with, That they were alwayes liars, &c. And although Epemenides, being a Cretian, it might be retorted that he lied in saying, The Cretians were lyars, yet the speech is to be understood not of every one, but of the general part, and therefore the Apostle saith, This witnesse is true; From whence Aquinas gathereth,

That wheresoever there is any truth, a Doctor in the Church may make his use of it, because all truth is of God.

The use here is not so much for confirmation, as conviction; if you ask, Why must these Cretians be so sharply rebuked for their Doctrine about Jewish Ceremonies, seeing Rom. 14. The Apostle doth there prescribe another deportment to such (viz.) of for bearance and condescension? The Answer is, Those that are there spoken of, were such as did erre out of infirmity and weak∣nesse, but these in Crete were such as did obstinately and pertinaciously defend these false Doctrines, therefore they must be severely dealt with, yet the end of this censure is medicinal, That they may be sound in the faith, all errour is a sicknesse and a disease.

The Apostle having thus informed about Titus his duty, he proceedeth to some Doctrinal Instruction about those erroneous opinions, instancing in one, which was greatly controverted in the Infancy of the Church, and that is about the choice of meats and abstinence from them. To obviate any corrupt Doctrine herein, he layeth down this weighty Proposition, To the pure all things are pure, that is, to such who are sanctified by the Christan saith, and are righly instru∣cted in Christian liberty, all things (viz.) of this kind (not adultery, for∣nication, or such sinnes) are pure to them, they may lawfully use them: Every creature as the Apostle elswhere, being sanctified by the Word of God and pray∣er. This Truth he amplifieth by the contrary Proposition, To the defiled and unbelieving, nothing is pure, this is more then if he had said, All things are un∣clean, for that might have been limited, as in the former to things of this kind, but saying, that nothing is pure to them, is signified hereby, that all is pitch (as it were) that the, touch; That like a Leper, even good things do not purifie them, but they defile them: And then you have the cause and fountain of this, Even their mind and conscience is defiled; No wonder the streams are polluted, when the fountains are: By mind, is meant the speculative part of our understand∣ing, by conscience, the practical part; and therefore having spoken of the polluti∣on of the former, we now proceed to the later.

This Text is deservedly brought by Protestant Authors to prove, that all the actions of unregenerate persons, and much more of Infidels, are altogether sinne, that there is not one truly-good action to be found amongst them, and that be∣cause the mind and coscience is thus all over polluted. The Popish Interpreters, because they are for the Negative, yea some going so farre, as to plead for the salvation of Infidels, though without the knowledge of Christ, do limit the Text too much, as if it were onely to be understood of those whose minds were not informed with true knowledge, nor their consciences rightly guided in those Di∣sputes about Judaical Ceremonies, as if to such only all things were unclean; but although these persons gave the occasion, yet the Apostle maketh an universal Proposition, and therefore he doth not onely say, the defiled, but unbehevers, which comprehends all those that have no true knowledge of Christ; and the reason is univocally belonging to every one, for every mans mind and conscience without saith is polluted, and cannot please God.

The Fountain thus cleared, this streame of Doctrine floweth from it, (viz.)

That the consciences of all men by nature are polluted and defiled; Even their mind and constience (saith the Text) signifying by that expression, that there remaineth no hope (as it were) for them, when the foundations are thus re∣moved.

To this defiled conscience in Scripture is opposite 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a good conscience, 1 Pet. 3. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 3. 9 a pure or clean, and that by the bloud of Christ, Heb. 9. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 13. 18, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 24. 16. And this kind of conscience onely those that are regenerate have: But an evil consci∣ence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as here in the Text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Heb. 9. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 4. 2. There is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a weak conscience, but that the godly may have. The conscience were are to treat upon is the defiled one, and that not so much as made more impure and sinfull by voluntary impieties, as what it is by nature in evey one; And before we come to demonstrate the pollution of it, it is good to take notice of the nature of it. The New Testament useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about thirty times, and that for conscience. In the Old Testament the Hebrew word Madani is once rendred, Eccles. 10. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but most commonly that which in the New Testament is called conscience in the old is called Leb, the heart of a man: So Davia's heart is said to smite him, apponere ad cor, and redire, and cor, are nothing, but the acts of conscience, and thus sometimes in the New Testament, 1 John 3. 20. If our heart condemn us. It's observed that the first signification of the word Leb, is a conspersion, or meal sprinkled with water: Thus the heart of a man is a lump (as it were) watered and sprinkled with some common principles and apprehensions about God, and what is good and evil: As for the nature of conscience it self, it is not good to be too nice in Scho∣lastical Disputes about it, remembring that of Bernard, There was Multum sei∣entiae, but param conscientiae in the world. It's disputed, Whether conscience be a power or an habit, or an act onely? that it is not a power Aquinas proveth, because that can never be removed, or laid aside, or changed, whereas consci∣ence may; Some say therefore it's an habit, others, as Aquinas and D^r Ames, answering M^r Perkins his Objection, Why it cannot be an act, that it is an act? But certainly, as scientia is sometimes taken for that which is by way of a princi∣ple or habit in man, and sometimes for that which is by way of act; So also it is with conscience, it taketh into its nature both that practical habit (called by A∣ristotle, Intellectus, or the habit of first principles) and also the actual applica∣tion of them, for if conscience were not habitual, as well as in act; There were no conscience in men when they are asleep, which yet cannot be denied unto re∣generate persons: So that as in Scripture, saith and love are taken sometimes for the habit of those graces, sometimes for the acts of them; so also conscience is taken both for the principle, and the act it self; For to the acting of conscience there is required (as all observe) a practical Syllogisme: Thus, Whosoever is a fornicator, a drunkard, a curser, cannot inherit the kingdom of God: But I am such a sinner: Therefore I cannot inherit the kingdom of God. Or on the contra∣ry, To him that believeth, and is of a broken contrite heart, pardon of sinne is pro∣mised: But I believe and am of a broken heart: Therefore to me pardon of sinne is promised. Thus conscience is well called the practical understanding, for whereas the speculative hath for its object, that which is meerly true; this looketh upon it as ordinable to action, as such a truth is to be brought into particular application. To every acting then of conscience compleatly, there is required a Syllogisme, either interpretative or formal; And as Dr. Ames saith well,

Conscience in the major Proposition is Lex, in the Assumption it is Testis, in the Conclusion it is Judex. In the first Proposition, there it is by way of a Law, dictating such a thing to be true; In the Minor it is a Witnesse, bearing witness either against or for our selves; And lastly, it is a Judge passing sentence according to the premisses;

And in that it is called conscience it doth relate to another, a knowledge with another, that is either our selves; so that conscience in its act∣ings is conceived as a person, as it were, distinct from us, and so that witnesseth with our hearts, what we are, and what we have done; Hence if a mans con∣science lay a sinne to his charge, though all the world free, him, yet he beareth

guilt and terrour about with him, Quid proderit tibi non habere conscium ha∣benti conscientiam, or else, which is more probable, it is called conscience, or knowledge with, in respect of God: So that in the actings of conscience, there is a sense and apprehension of the knowledge of God, and his presence; There∣fore conscience doth alwayes bear some aspect to God, this God will see, this God will punish, this God hath forbidden, and therefore let me betime take heed how I do it; So that while conscience hath any stirrings and vigorous act∣ings there is some hope in a man. Although it be thus generally received by all, that conscience belongs to the understanding, yet Durand makes it something probable (Lib. 2. Distinct. 39. Quast. 4.)

That if it be not the will, yet the will is necessarily included in the workings of conscience, so that conscience doth denote understanding and will also;

For that act of conscience which is called remordere, to bite and sting a man, to make him grieve and be sad upon the committing of sinne, must flow from the will.

Secondly, Although man hath lost the Image of God, and be thus all over polluted, Yet he hath not lest, neither his soul, or the faculties thereof with some imbred principles both speculative and practical, which can no more be se∣parated from the soul, then the beams from the Sunne. Hence that habit of practical principles, such as, that there is a God, that he is to be wor∣shipped, that Parents are to be honoured, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à conservan∣do, because these are kept and preserved still, or rather as Martinius in his Lexicon out of Hierom, because these do instigate and incline to keep us from sinne in our actions. The Scholmen commonly call it Synderisis, and say, It is as much as con-electio, but this is, because of their ignorance of the Greek tongue. These Reliques of Gods Image are lest in us still, even as after some great fire of a stately Pallace, there remain some sparks long after; or in the demolishing of glorious Towns, there will some rudera, some remnants appear of such a build∣ing. It is true, This is questioned by some, Illyricus out of his vehement desire to aggravate sinne, denieth there is any sense or knowledge of a God left in a man more then in a bruit, and endeavoureth to answer those places of Scripture, which are brought to prove those common principles, or implanted knowledge in a man by nature. The Socinians also, (though plowing with another heifer) do deny any implanted knowledge by a God, but that it comes by same and traditi∣on: On the other side Pelagians, Arminians, and some Papists fall into another extream, for they hold such principles about God, and what is good, that they may be light enough to guide us to salvation. It is not my work now to examine either of these, for the truth is between these two. There are some implanted practical notions in us about God, and what is good, agaist those that erre in the defect, and yet they are no wayes able to conduct to eternal happiness against those that erre in the excesse. To prove this will be to anticipate my self in the protract of this Discourse about original sinne; Therefore here only we take it for granted, That there are such principles, as also a conscience to discern be∣tween good and evil, which though it be greatly polluted, Yet this candle of the Lord, (as it is called, Prov 20. 27. searching the inward things of a man) is not quite extinct, Whether these common principles, are naturally propagated as the body is, (as the Lutherans say, who hold the Traduction of souls from parents) or, whether they are De Novo created in the creation of the soul, as the dissenti∣ent party from that opinion must hold, is not here to be debated, we may con∣clude, That the soul hath a natural testimony in it self about God, and therefore in sudden calamities doth immediately cry out to him, which made Tortullian say, O anima naturaliter Christiana!

Thirdly, Because conscience doth thus witnes with God, and as it were in Gods stead; Hence it is, That is hath such a command and power over a man, that we must not go against conscience: We may go against our wils, against our affection, but we must

not go against our consciences, no not when they are erroneous, and though they dictate sinne, as Rom. 14. ult. Whatsoever is not of faith is sinne; and be that doubteth, is condemned; conscience is but an inferior Judge, God and the Scripture are superior to it; so that when conscience prescribeth any thing, and we come to know it is against Gods Word, then we are to reject it, as the inferior Magistrates command is made void, when the superior doth counter∣mand; but while the practical dictate of conscience doth abide, and we know not that God doth forbid it, then we must not go against it; and the reason is, because it witnesseth to our apprehension with God; and therefore to go against it, though it may not be materially a sinne, because in an error, and in a delusion, yet formally it is, because we contemne God and his Authority over us: The very Heathen could say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conscience is a God to every man. It is true, that Atheistical Writer, (lib de Cive.) As he doth most prophanely determine, That it is a seditious opinion, to hold faith and holiness are supernaturally infused and inspired; so also to hold, that to discern between good and bad, just and unjust, is a duty belonging to the conscience of private men, in what they are to act. What is this, but to reach men Atheism by art and precepts? As Logick and Philosophy are taught, and doth it not con∣demne the whole Doctrine of the Gospel, as being incompatible with obedi∣ence to Magistrates. Seeing then that conscience is thus left in a man with so great power and authority, seeing by it, good is to be done, and sinne a∣voided, the pollution of it will be the more dreadfull, and lamentable: what hope is there of mans power to convert himself to God, when the conscience is thus wasted by sinne? If the watchman be blind, if the witness be dumb, if the judge be corrupted, How can any saying reformation be upon us? If the falt be unsavoury, which is to season other things, what is it good for, but to be cast away? this shipwrack of a good conscience, which all made in Adam will undo us for ever, were not grace interposing.

SECT. II.

A more particular Discovery of the Pollution of every Mans Con∣science by Original Sinne.

THe work next in order, is to discover the pollution of every mans con∣science by original sinne, And

First,* 1.1 There is naturally a blindness and a veil upon it, whereby it horribly misjudgeth, and so deserveth the Prophets woe, calling evil good, and good evil, light darkness, and darkness light. Take the conscience of an Heathen, not in∣lightned by Gods, Word, and what darkness covereth the face of it? how in∣thralled to Idols, as if they were a god that could either damne of save? yea, the consciences of some Hereticks have had such Aegyptian darkness upon them, that they have thought they have served God by doing most abominable, and unnatural things; Insomuch that had not some of the Ancients, worthy of credit, delivered such things about them, we could never have believed that the conscience of a man could be so farre blinded, as to think such things lawful,* 1.2 much less a worship of God. The Gnosticks taught, That fornications and uncleaness were frequently to be exercised, so as to avoid all conception, and if a child did follow, they would draw it from the womb, beat it in a ••••rter, season it with honey and pepper, and so eat it, saying, That in this manner they did celebrate the great Passover. The Carpocratians also affirmed, That every one was bound to commit sinne, and that the soules were put into the bodies, till

they did fullfill the measure of their iniquities, applying that in the parable to this purpose, Thou shalt not go out till thou hast paid the last farthing. So the Montonists made a sacrifice of the bloud of an infant a year old, which they did with needles (in a most cruel manner) prick to death: These also said, That it was as great a sinne to pull a leaf off the tree, as to kill a man. The Do∣natists would throw themselves from steep mountaines and drown themselves in waters, to make themselves Martyrs; what horrid blindness was here upon their consciences? It is true indeed, these were not suddenly made thus abo∣minable, Therefore here was a voluntary contracted blindness upon their con∣science, and a judicial one inflicted upon them, God giving them up to blind∣ness, yet had there not been such imbred error upon the conscience, such na∣tural blindness upon it, it could never be improved to such height of impiety: Oh then groan under this blindness that is naturally upon thy conscience! That which should be the Pilot to guid the ship of thy soul and body to an eternal haven, that knoweth no Compass, beholdeth no Starre, but being practically blinded carryeth thee to hell, while thou art thinking, thou art failing to hea∣ven: That which should be the rule to thy actions is all over crooked and per∣verted: Thus every mans conscience is naturally in the dark, and maketh us fall into every ditch, because the blind leadeth us; so that while the foundati∣on is thus destroyed, there is no hope either of conversion or salvation: Thou that wallowest in thy sinnes, thou that art upon the brinks of hell, and yet rejoycest and makest thy self blessed; Oh that thy conscience were inlightened! Oh that the Lords candle within thee did give any light! what a terrour and an amazement wouldst thou be to thy self? thou art no better then a bruit, till this conscience in thee is able to informe, and direct thee.

Secondly,* 1.3 Conscience is naturally polluted, not only by the blindness, but also by the senselessness and stupidity that is upon it. This is the evil polluted conscience, lying in every mans breast fast asleep; so that though one sinne be committed after another, Though lusts as so many thieves come to steal thy soul away, yet this dog doth not so much as give one bark: Doth not ex∣perience abundantly confirme this? see you not most men going on in all evil and wickedness, so that you would think they dare neither eat or drink or sleep, lest so many Devils should come and carry them quick to hell? yet they have a stupified conscience, it never giveth them one blow, or a check for it: how cometh this serpent in thy breast to be thus benummed, that it doth not give one hiss? The expression you heard of an evil conscience, was a feared one, That is (as some expound it) a senseless hardened one, like any part of the body that by burning is made insensible: Others say, That as a putrified part of the member of the body by incision is cut off; so (they say) it's a conscience cut off from a man, that he hath none at all. Others they allude thus, As brands and markes of infamy are made by hot irons upon the shoulders and faces of stagitious persons; Thus it's a conscience that is branded and noted by all, whereby he is made infamous and a reproach, where he liveth. All these explications may well be taken in, and although the Apostle speaketh there of some enormous wicked men, more vile then ordinary, yet as Paul, Rom. 3. doth apply, to all men by nature, what the Psalmist had spoken of some notorious, and most ungodly enemies of the Church: because the seed and root of these is in all; so we may appropriate this feared conscience to every man naturally, whereby a man commits gross and foul sinnes, and yet finds not one prick or stab at his heart for it; What made David, when he had numbered the people to have his heart smite him presently, but because his conscience was sanctified and made tender by God, whereas thou canst a thousand times fall into the same gross-sinnes, and thy conscience giveth thee not one lash for it? Is not this because thy conscience is stupified? so that it hath made thee in all thy sinnes, as Lot

was, when made drunk by his daughters, He knew not in the morning what he had done. Thus with the same stupidity and sottishness dost thou act sinne, it cometh from thee, as excrements from a dying person, and thou hast no ap∣prehension of them: as in sleep the stomack doth digest that meat, which if waking would so molest it, that there would be no ease, till exonerated: Thus while conscience is asleep, those things are committed, which if it were tender, it would with fear and trembling fly from. O men bitterly to be lamented and mourned over! Conscience which is set as a schoolemaster to direct and re∣proove thee, is become a flatterer, or rather lieth stark dead within thee, that the Devil, and sinne, in all the lusts thereof, may hurry thee whether they please, and conscience doth not contradict; so that you may as well offer light to the blind, speech to the deaf, wisedome to the bruit beast, as publish the great truths and commands of God to them, while conscience is thus stu∣pified within them; Therefore in conversion the first work of grace is to make this tender, and sensible, even of the least sinne.

SECT. III.

The Blindness and Stupidity of Conscience discovered in the several Offices and actings of it.

THirdly, Because this pollution of the conscience is expressed in the gene∣ral, (viz.) blindness and stupidity. Let us examine how this sinfullness is seen in the several offices and actings of conscience, for which God hath placed it in the soul, And

1. One main work of conscience is, to apply, what we read in the Scripture as generally spoken, conscience is to apply it in particular. When it readeth the threatnings and cursings of the law to such sinnes as thou art guilty of, then conscience is to say, This belongeth to me, This curse, This burden, is my curse it's my burden: Because David did not let his conscience do its duty in application. David could condemne sinne in general, His wrath is kindled against such sinners as himself in the general, Nathan was forced to be in stead of conscience to him, saying, Thou art the man: Thus conscience, if not polluted, when it heareth any woe denounced against such and such sinnes, then that stands up, and saith, Thou art the man; hence God giveth the commands by particular application, Thou shalt not commit adultery; Thou shalt not steal, that conscience may say, This Commandment belongs to me; As natural bodies they act by a corporal contact, so the Scripture worketh upon the soul by a spiritual contact, and that is the application of conscience; Insomuch that if we do a thousand times read over the Scriptures, if we hear Sermons upon Sermons all our life, if conscience doth not apply, all becomes ineffectual. And this may answer that Question,

How it cometh to pass that a man can commit those sinnes, which he knoweth to be sinnes, which his conscience tells him are sinnes? Who are there so much stupi∣fied and besotted by sinne, that do not in the general know, that the waies they live in are wicked, that they provoke God, that they ought not to do so? How then is it possible, that they should close with those sinnes that they know to be so, seeing the will cannot will evil, as it is evil.

Now the Answer is, This ariseth from the defect of conscience, she doth not particularly make such a powerfull application pro hic & nunc, as it ought to do; There is therefore a general knowledge, an habitual knowledge of such things to be sinnes; yea it may be a particular apprehension, that they

are now sinning and offending God; but this is onely a speculative apprehension, it's not a practical one produced by conscience in thee: Oh therefore that all our Auditors were delivered from this original pollution of conscience, for therefore we preach in vain, and you hear in vain, because no application is made to your own hearts! None brings the truth, the command, the threatning to his own soul, saying, This is my portion, none so guilty as I am in this parti∣cular, and thus (as she said to the Prophet) Thou hast brought my sinnes to my mind; or as the woman of Samaria concerning Christ, He had told her of all that she had done: Thus faith the applying conscience, This Sermon brings my sinnes to my mind, This Sermon tels me of the wickednesse at such a time committed by me: It was the Prophets complaint of his hearers, None said, What have I done? They did not make a particular application; Therefore till the grace of God quicken the conscience, making thee to cry out, What shall I do, I have sinned? Gods Word hath found me out; It is me the Law condemneth; It is me that the curses belong to, as if I were mentioned and named, as if I had heard a voice from Heaven, saying, Thou Thomas, Thou John, here is thy sin, here is thy doom; Till (I say) this be done, all thy knowledge in the ge∣neral, all the Texts of Scripture in thy memory, they have no influence at all.

Secondly, Herein is the corruption of the conscience naturally seen, That though it doth apply, yet it is in so weak and cold a manner, that it hath lost its activity and predominancy over the affections and the will of a man: inso∣much that though conscience do speak, do rebuke, do apply, yet a man careth not for it; The affections and the will are not kept in awe by it: Thus although conscience in many doth not so much as stirre, it is stark dead, yet in many it doth sometimes apply, bringing home the Word of God to the heart, so that he can∣not but confesse, if he doth thus and thus he sinneth, but then conscience is too weak, affections and passions like Amnon to Tamar are too strong, and consu∣perate her, whether she will or no: Is not this the dreadfull condition of many, who frequent our Congregations, whose consciences condemn them daily? Thou art such a sinner, thy wayes are damnable, but they slight and despise these ap∣plications of conscience, as rude Scholars the authority of their Master; what care they for the Monitor in their breast? Like Balaam they will press forward to their wickedness, though conscience stand like an Angel with a sword in his hand to stop in the way. Rom. 1. 18. The Apostle speaketh excellently to this purpose, They detain the truth in unrighteousnesse, they keep conscience a pri∣soner, gladly would that do its duty, but they imprison and shackle it; now this weaknesse is come upon conscience by original sinne, otherwise Samson like, no∣thing could bind that, but it would command the will and affections, yea the whole man to obey it: Oh the pitifull estate then of such men, who are sinners against conscience, prophane against conscience, whose lusts are stronger then their conscience! As it is with some poor prisoners, they go up and down with their Keeper; Thus do these men, they go from place to place, from company to company to commit their sins, and conscience as their keeper followeth them up and down, only they despise and contemn the dictates of it, which will be wo∣full in the later end.

Thirdly, Though conscience may apply, Yet as it doth it weakly and faintly, so also seldom, and not constantly, nor daily. The Cock crew once or twice, be∣fore Peter remembred himself; Conscience may apply once or twice, yet the noise of lusts drown the voice of it. Therefore unlesse it speak frequently, unless it be applying often, as the Prophet did three times to the dead child, there will not be any spiritual life procured: Thus you have the consciences even of natural men in some fits, under the expectations of some great and eminent judgements: They finde the power of conscience upon them, as Pharaoh, Ahab and Felix,

who trembled under Paul's preaching, but then this is a flash only; it's like a sudden clap of Thunder that terrifieth for the present, but when past is pre∣sently forgotten: Thus in fears of death, under some powerfull Sermon, thy conscience giveth a blow, a sharp prick into thy heart, for the while thou art in some agony, in some terror, but because conscience doth it not often, never giving thee over, till it hath recovered thee, hence it is that thou returnest to thy old stupi∣dity again.

Fourthly, As conscience naturally doth not its duty in applying, So neither in witnessing, in bearing testimony to our actions, which yet is one great end why conscience is put into a man. It is ordinarily said, Conscientia est mille testes; con∣science is a thousand witnesses, and so indeed when it doth bear testimony to a mans action, it's more then a thousand, it's more then all the world; yea, it is not only mille testes, but mille tortores, a thousand tormentors, but (alas) it's so defiled, that in many things, if not in all things, it faileth, and giveth (at least) no true witness at all; For if there were not this pollution upon it, With what a loud voice would it cry to thee, saying, I know, and God knoweth, what are the sinnes that thou daily livest in? What little regard this witness hath, appear∣eth, That if men can accomplish their impieties, and none behold them, if there be no witnesses to confirm it before men, they matter not at all, for the witness that conscience, and God can bear against them: Oh this vileness of thy heart, that thou runnest from the eyes of men, but not considerest the eyes of God, and of thy own conscience that behold thee! Though indeed thy conscience is for the most part mute and speechless, lets thee alone, do what thou wilt, it will not witness against thee, but is bribed rather, and speaks for thee, and flattereth thee. Bewail then the sinfulnesse upon conscience even in this very particular, that it doth not bear witnesse to thy evil actions, or when it doth, it is so coldly, and languidly, that thou canst hardly hear the voice of it, whereas, as the Prophet (which is like an external conscience in the Church) is, To lift up his voice like a Trumpet, to inform of transgressions, and not to spare: Thus it should be with conscience in thee; And as there is a woe to that people whose Pastor is a dumb dog, no lesse is it to those whose conscience also is a dumb dog; So that though the witnesses and testimonies of conscience against thy self, and actions be trou∣blesom and vexatious, thou canst not eat, or drink, or sleep for them, yet this is more hopefull, and may be more preparatory to conversion, then when thy conscience will say nothing, or is corruptly bribed, saying to thee in all thy acti∣ons, as Absolom did to every one that came to him, That his cause was good; but above all these cold and soft whisperings of conscience, as if that were afraid of thee, more then thou of it, are notoriously discovered in the actings of secret sinne; For if thy iniquities be committed secretly, though thou livest in secret uncleanness, in secret thieving and cosening in thy dealings, so that the world doth not know it, thou thinkest all is well with thee: Now how could this be, if conscience did roundly bear witness to these secret sinnes? This would as much shame, affect and torment thee, as if all the world did know what thou hast done in private: Oh but this conscience is muzzled! Or as was said of Demosthenei, when he would not plead for a Clyent, but pretended a Quinsie in his throat, he did Argentanginam pati; Thus thy conscience hath swallowed a Camel into its throat, and so spareth thee, and lets it alone: Otherwise if conscience did his office, thou who livest in secret sins, wouldst be more molested and disquieted by its continual testimonies against thee, then if all the Congregation had been spectators of thy private wickedness; Therefore the pollution of the conscience by original sinne, is fully proclaimed by all the hidden works of dishonesty, by all the close, secret sinnes committed in the world; For were conscience ready to testifie, it would follow thee as close as the shadow to the body, as Asahel did Joah: Oh then let such clandestine sinners be afraid! for though conscience be

now stupified, yet this will one day be the gnawing worme in thee that will never die.

SECT. IV.

The Corruption of Conscience in accusing and excusing.

THe next particular is, That in those actings of conscience which are said to be accusation and excusing, even herein will appear wonderfull pollution. It is (as you heard) grosly defiled in application, and in bearing witnesse; now we may hold it grievously wounded also in regard of these actings, Rom. 2. 15. The Apostle speaking of conscience, which is even in Heathens themselves, he saith, It beareth witnesse with them, and thereupon their thoughts are accusing or excu∣sing one another. But if we do consider, how naturally conscience behaveth it self in these workings, we shall have cause to be astonished at all the evil which is come upon us; For in the duty of accusing is it not wholly silent? Do not men runne into all excess of riot? Do they not imbrace any wickedness suggested? Yet where is that Murmuratio and remorsus, as they express it? Where is that regreting, that smiting of conscience which ought to be? Oh how busie is the Devil (as when he possessed some bodies to make them dumb) so also to make thy conscience dumb! It is judged by Divines to be an exceeding great mercy of God, that he hath left a conscience in a man, for if that had not some actings, there would be no humane societies, the world would be like a Chaos as it was at first, only conscience is a bridle to men, and a curb to their impieties, but when this is so corrupted, that it cannot do its office; though sinnes be commit∣ted, yet conscience will not accuse, will not condemn; What hope doth then remain for such an one? Conscience is called by Bernard, Speculum animae, the souls Looking glass, by beholding thy conscience thou mayest see, what are thy sinnes, what are thy duties, what is to be repented of, what is to be reformed: Oh that those who look often into the glass for their bodily faces, (so as to spie every spot, and to mend an hair if it be not handsome) would more consult with this spiritual glass, their conscience would shew those deformities, those corru∣ptions that they are not willing to take notice of; onely here is the difference, the material glass will faithfully represent what thou art, it will not flatter; If thou art polluted, deformed, it will discover thy face as it is, it will not flatter thee, but conscience is a glass that may be corrupted to make thee appear fairer then thou art, but if clean and pure, then it will not favour thee; But as you see it was with David, when he had numbred his people, presently his heart smote him, such power it will also have over thee: This accusation is called smiting, because of the strong impression it maketh upon the soul; Conscience is also cal∣led a Book, and the Scripture may intend this as part, Revel. 20. 12. where at the Day of Judgement it is said, Books shall be opened, and the dead were to be judged according to what is written in those books; One of these books that must be opened, and by which men shall be judged is conscience, that is the debt-book, the Dooms-day-book; There is no sinne committed, but there it is set down and registred, and one day it will be found there, though now for the present thou takest no notice of it: As conscience is a book, so as Bernard said (De In∣feriori domo) All books are to reform this book, all other books that are writ∣ten, yea the Bible it self, they are to amend this book of conscience. This book thou art to read every day, yea conscience is not only a book, but it's the Writer, the Recorder also; Conscience is the souls Secretary or Register, and faithfully sets down every sinne, Item, This day such oaths, such lies; Item, Such a

drunken fit; Item, Such omission of duties; Thus conscience should do its work; But oh how negligent and sordid is conscience herein! What foul acts may be committed, and yet not the least sting or gripe of conscience? We have a re∣markable instance of this in Joseph's brethren, when they had so cruelly and blou∣dily dealt with their brother, throwing him in a pit, and as to humane conside∣rations' fully destroyed him, yet faith the Text, They sate down to eat and drink; What presently after such an unnatural sinne, to find no Scorpions in their brests, as it were, but to sit down and eat? Genes. 37. 25. as if no evil had been perpetrated; What an adamant or rock were these mens consciences turned into? And is not this the state of many men, and that after the commission of such sins, which even nature may condemn for.

And as from the second act, which is excusing; here we have large matter to treat upon, Who can comprehend the length, and depth, and breadth of the evil of conscience in this very thing? To excuse, to clear, to justifie a mans self: Did not conscience thus in the Jews of old? Did not conscience thus in the Phari∣sees? Doth not conscience thus in the breasts of all civil and moral men? Whence is it that they can say, God, I thank thee I am not as this Publican, I am no drunkard or swearer, and therefore bid their souls, Take all rest? Is not this because conscience is turned into a Camelion, to be like every object that it stands by? Thus it is with their conscience excusing all they do, flattering a man, say∣ing. His estate is good and secure, they are not such sinners as other men, whereas if conscience were well enlightned and informed out of Gods Word, in stead of excusing it would impartially accuse and condemn.

Thirdly, Conscience is polluted in a further acting which it hath, for when ap∣plication, witnessing and accusing will not do, then it terrifieth, which you heard was smiting. Conscience fals from words to blows, Acts 2. 37. It is there no∣tably expressed, They were pricked in heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was as if a dagger had been stabb'd into them, and thus it did work upon Felix, insomuch that it made him tremble. Thus it did upon Cain and Judas; Now conscience naturally is greatly polluted in this thing, for either it doth not at all give any blows, or if it do, it is with slavish servile and tormenting thoughts, that it maketh the sinner runne from Christ, and doth indispose him for any mercy and comfort; But of this more in it's time.

Fourthly, Conscience hath a further and ultimate work or acting in a man, and that is to judge It is a witnesse, an accuser and a Judge also. There is a Tri∣bunal should be erected in every mans heart, where conscience is to sit as Judge, and this Court of conscience is daily to be kept. This is no more then when Psal, 4. we are commanded To commune with our own hearts, and be still; when we are commanded To search and try our wayes, or 1 Cor. 11. To judge our selves that we be not judged. This is the great duty which not onely Heathens commended Nosce teipsum, and Tecum havita, and which another complaineth of the neglect thereof, In se nemo tentat descendere, but it is very frequently commanded in the Scripture, as the foundation and introduction into the state of conversion, as a constant duty in persons converted to prevent Apostasie. But who is there that doth keep a daily Court thus in himself? That which Pythago∣ras, Seneca, and Heathens have admired, To examine our selves, What have I done to day? Wherein have I sinned? In what have I exceeded? This Christi∣ans, though inlightned by Gods Word, are horribly sloathfull and carelesse about: When is this examination, this scruteny set up? When are thy actions, thy thoughts called to the barre, and judgement given against them? Now this judgement of conscience is seen about a two-fold object, Our Actions, and our Persons; our Actions, they are to be judged, Whether they be agreeable with the Word of God, or no? Whatsoever thou undertakest, and art not perswa∣ded of in conscience as lawfull, is a sinne, Rom. 14. Whatsoever is not of faith

is sinne: Now examine thy actions, thou prophane man; see whether they will bear the Touchstone or no: Doth thy conscience tell thee, such wayes are law∣full? Art thou out of faith thus perswaded to do? Look over all thy thoughts, all thy words, thy actions, and weigh them in the balance of the Sanctuary; See whether they be chaff or wheat; Judge them before God cometh to judge them: As our Actions, so our Persons, and the frame and constitution of our souls; and here conscience is more unable to do its work, then in the former; For actions (at least many of them) may be condemned by the light of nature, but when thou comest to search thy heart, to judge that, here is much heavenly skill and prudence required: Did the hypocrite judge himself? Did the civil pharisaical man rightly judge himself, what a mighty change would you quickly see on those, who now blesse themselves in their good condition? Had Judas judged himself? Did hy∣pocrites judge themselves? Oh the amazement and astonishment they would be in to see themselves so soul and rotten in the bottom, when they were perswaded all had been well and happy with them! Let conscience therefore set up her tri∣bunal in thy heart, often call thy self before thy self, thy guilty sell before thy condemning self, thy sinfull self before thy judging self; for by reason of conscience a man cometh to have two selves; God hath placed it in man, as an Umpire, or an Arbitrator, to judge the matter impartially between God, and thy own soul, so that it may say that which Christ denied of himself, God hath made me a Judge and a divider, to give to man what belongs to him, to God what belongs to God; but conscience being polluted, is not able to dis∣charge this office: Hence it is, that this Court ceaseth, conscience doth not keep any Assize at all; There is no judgement executed within this spiritual society: Therefore let us groan under the weight of original sinne in this re∣spect also.

Fifthly, Herein conscience is greatly defiled by original sinne, That it is afraid of light, it is not willing to come to the Word, to be convinced, but desireth ra∣ther to be in darkness, that so a man may sinne the more quietly, and never be disquieted. John 3. 19. Christ saith, This is the condemnation, that light is come into the World, and men love darknesse rather then light. As it is with the wicked man, He hateth the light (as our Saviour, John 3. 20.) because his works are evil. Truly thus it is, conscience being naught and rotten, therefore it is un∣willing to be brought to the light: Hence John 16. 7. It is the work of Gods spirit to convince the world of sinne; but this is that the natural conscience cannot abide, it is unwilling to be searched and tried, to be ransacked. This is the rea∣son, why men are most pleased with a formal, drousie, flattering Ministry, they rage at that which is powerfull, particular, heart-searching preaching; They do not love conscience should be touched upon, to have that say, Thou arr the man, and all is, because conscience is afraid of any light or conviction to come upon it; for if that be enlightned, then thou canst not with that delight and security commit thy sinnes, as thou wouldst do; Conscience then would belike Michaiah to Ahab. Thou wilt not abide it, because it alwayes prophesieth evil to thee, and therefore this one thing may discover the vilenesse of every natural mans conscience, in that it desireth to be in the dark, and that which the Church saith to Christ, (Awake not my Beloved till he please;) They say to their conscience, Let not that be awakened, it will take away my comfort, it will make me despair, and thus because they wilfully keep a veil over their conscience, it is no wonder if they die in their sins.

Sixthly, Herein conscience is naturally defiled, That it is subject to many multi∣forme shapes and disguises, it doth appear under so many vizours, that it is hard to know when it is conscience, or when it is something else, farre enough from conscience, yet such is the guile and hypocrisie herein, that a man doth ea∣sily flatter himself with the name of conscience, when indeed it is corruption

in him. It is good to discover that which is a counterfeit conscience, that which appeareth to be Samuel, and in Samuel's cloaths, but is indeed a Devil.

SECT. V.

A Discovery of a counterfeit Conscience.

FIrst, It may not be conscientia, but cupiditas, not conscience, but even a sin∣full lust may put thee upon many things, yet thou flatterest thy self with the scared title of conscience, saying, it's thy conscience, when if thou didst examine thy self, it would appear to be some corruption: A sad mistake and delusion it is to have conscience, (and so God himself) abused, but yet it is very often so; We see it in Saul, when he sacrificed, and so was guilty of rebellion against God, yet he pretended conscience, that he had done well, and all was to serve God thereby. Absolom when he was contriving that unnatural rebellion against his Father, he pretendeth a vow he had made, and so he must out of conscience perform that. Judas when he repined at the ointment poured out on Christs body pretended conscience and charity; but it was lust and covetousnesse moved him: Oh then take heed of treachery herein, lest thou pretending conscience it appear to be thy lust only.

Secondly, It may be thy Fancy and Imagination, which perswadeth thee, and not thy conscience, man consisting of a body as well as a soul, his imagination and phantasie hath great influence upon him, especially when the body may be distempered, as you see in melancholly persons, when humbled for sinnes, and greatly afflicted, it is hard to discern when it is their fancy, and when it is con∣science that worketh in them. It is true, the prophasie ones of the world, they judge all the trouble and wounds of conscience for sinne to be nothing, but me∣lancholly and a meer fancy, because they never found the word of God kindly working upon them, therefore they think there is no such thing in the world, as a wounded spirit, but such will one day find that troubles of conscience are more then melancholly, that it is a worme alwayes gnawing, yea that this is in∣deed hell, for it is because of a tormented conscience, that hell is so terri∣ble, yet though this be so, it cannot be denied, but that sometimes in hum∣bled persons there may be conscience and melacholly working together, for the Devil he loveth to move in troubled waters, and melancholly is called Balneum Diaboli, but this may be cured and removed by medicinal helps, whereas consci∣ence is only pacified and quieted by the blood of Christ.

Thirdly, Custome, education and prepossessed principles, these may work upon a man, as if they were conscience. Many men are affected in religious things, not out of any conscience, but meerly by custome; They have been used to such things, brought up in such a way of serving of God, and therefore they cry out, to have such usages still, and all because custome hath prevailed over them; These and such like things may appear like conscience in a man; so that our conscience must be greatly polluted, when the very subject it self is not known, when we cannot discern whether it be conscience or corruption that doth instigate thee, when we cannot Sentire illam, quae facit nos sentire, Conscience that maketh us perceive other things that it self is difficulty perceived. for that it is not con∣science, but some other corrupt principle that moveth a man, will easily appear in that it is mutable and changeable according to outward advantages, that which was thy conscience one moneth, is not the next, because there are outward chan∣ges: When Shechem would be circumcised, it was not for conscience, but for

Dinah's sake whom he loved. When Jeroboam erected an Altar, it was not for conscience sake, but carnal policy; So that the mutability of thy soul, turn∣ing as advantages do, this argueth, it's not conscience, but some other cor∣rupt principle in thee, as when they cried Hosannah to Christ, and afterwards Crucifie him.

SECT. VI.

The Pollution of Conscience discovered in many more particulars.

ALthough much hath been said to the discovering of every mans polluted conscience by nature, yet because conscience is such an Abyssus, a deep Sea, wherein are creeping things innumerable, many depravations and defilements; our work shall be still to make a further searching and diving into it: Whereas therefore the last particular mentioned of the natural pollution of conscience, was in regard of the multiformity of it, and divers resemblances of conscience, which yet were not conscience indeed, this bringeth in another particular defilement of some affinity with it; And that is,

First, Suppose that it be not lust or humour, but conscience indeed that putteth thee upon duties, and those commanded, yet how hardly are they done for conscience sake. It's not any lust, but conscience maketh many men pray, hear, and perform such duties, yet it is not conscience that is the motive, it is some other sinister and un∣lawfull reason that insinuateth it self; so that the same duties may be done out of conscience to God by some, and from corrupt sinfull motives by others. The Apostle Rom. 13. 5. pressing obedience to Magistrates (because it might be thought that Christian liberty freed them from any such yoke) he urgeth it, Not onely for fear, but for conscience sake: So that if it had been onely fear to lose their estates, to lose their lives, and not out of conscience to Gods Ordinance, though they did obey, yet it was sinfull and ungodly in them, because of their motive thereunto. This also the Apostle Peter speaketh of, 1 Pet. 2. 19. whence he instanceth in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A conscience of God, (or as we render it) A conscience towards God, as 1 Pet. 3. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is not to be under∣stood subjectively, as if God had a conscience; for although God have infinite knowledge, and in that sense may be said to be conscious with our hearts of all the evil we have done, yea, knoweth more sin by us then we do by our selves, yet we cannot attribute conscience to God, because the notion of that is to denote the sense and aw of some superior, who beareth witnes of our evil actions, and is able to condemn for them; conscience therfore is in Angels, because they have a superior, they are not to be a rule to themselvs; and Christ also had an holy & undefiled con∣science, which yet because of our sins was greatly afflicted with the sense of Gods wrath; but God having no Superiour, therefore he hath indeed infinite know∣ledge, but not conscience; Hence when the Apostle cals it conscience of God, that is objectively, a conscience which doth respect the will and authority of God, that doth not look to men, to their applause and praise, but unto God: So that herein will appear an universal pollution naturally upon the consciences of all men, that the good things they do, the evil things they abstain from, is not from meer conscience to God, but because of humane and earthly considerations: How many come to our Congregations? How many frequent Ordinances? Is it because of conscience to God, they have a reverential fear of him, they dare not displease him? No, but only the Laws of the Land, or some outward con∣straint maketh them do so, it's not pure conscience: Thus also there are many devoted sonnes of Belial to all prophanenesse, that would with all their hearts

runne into all excesse of rioting, into drunkennesse and uncleannesse, but they dare not, they are kept off as a dog from the bone with a whip: All their desire is towards it, but the penalty and justice which the Civil Magistrate will inflict upon him, this maketh him forbear, it's farre from any conscience towards God that doth restrain them: Oh then bewail the corruption of man in this kind! never in any duties carried out for conscience sake, never abstaining from sin for conscience sake, but because of punishment and the judgment of others. There∣fore in private, though God seeth thee as well as if it were at the Market-crosse, they can runne into all leudnesse: Oh if it were conscience to God, thou wouldst ••ake heed of heart-sinnes, as well as of bodily, thou wouldst be afraid to sinne in secret, as well as in publique, because God is every where, and knoweth all things, and thou hast a conscience towards him! And no wonder if conscience be thus predominantly polluted in natural men, for even in the godly themselves, how often do they find proud, vain, self-seeking thoughts insinuate into them? So that it's not only out of conscience to God they do their best duties: Do not some vain-glorious thoughts like so many thieves secretly creep into the heart, and are ready to rob thee of thy treasure? It is true indeed, to the gracious heart these are a burden, and therefore with Abraham, they drive away these flies from the Sacrifice, yet they come again; They do Repellendo tenere, and tenendo repellere, as Tertullian in another case; they beat them back, and yet they hold them also: they strive with them, and yet imbrace them: Thus many a sinfull motion and vain thought, is like Bernard's unclean suggestion, which he found, Blande onerosa displicendo placens, and Placendo displicens, kindly troublesom, and coming in with a displeasing pleasure; Insomuch that the godly themselves find the weight of original corruption upon their consciences in this respect, even till their last hour; They do not, they cannot find their conscien∣ces so purely and sincerely drawn out to God, in the duties they perform, as they do desire. Paul indeed 2 Cor. 1. 12. saith, Our rejoycing is this, the testi∣mony of our conscience, that in simplicity and godly sincerity, not with fleshly wis∣dome, we had our conversation in the world. And again, 2 Cor. 2. 17. As of God in the sight of God we speak in Christ; Here was conscience and pure conscience, as to any fundamental deficiency, yet not perfectly pure, for Gal. 5. he saith, The flesh lusteth against the Spirit, so that wheresoever the Spirit is, there the flesh in some measure lusteth against it: Oh them let even the most holy bewail original sinne in their consciences, even in this respect! That councel given by Paul to godly servants, Colos 3. 17, 18. That what they did, they should do it in singlenesse of heart, fearing God; They should do it heartily, as unto God, not unto men. The same are all the people of God bound to do in their service to God: Oh how unworthy is it in religious duties to have an eye to man! who will praise or dispraise, if conscience were the motive, thou wouldst neither care for good or bad report; And this pure conscientious working is especially to be attended unto by such who are in publick Office; The Civil Magistrate, if he punish an offender, not because he deserveth it, but from malice, or other sinister respects; Though he cry out and pretend conscience and justice a thou∣sand times over, yet God looketh upon him as an unjust Magistrate, though the thing he doth is just. Thus it is also in the Ministers of the Gospel, if they preach the Word diligently and constantly, but yet the principal mo∣tives, are either vain glory, or a mereenary respect unto the profit and temporal advantage more then the soules of people, and the glory of God, here also that is done, which conscience requireth, but not upon consci∣entious motives; we doe not these things as of God, in the sight of God. But I must not be too long in this particular, although indeed we can never say enough herein, it is such a close insinuating sinne into all mens breasts.

Secondly, The natural conscience is grievously polluted by original sinne in regard of the limited and partial conviction, or illumination that it is apt to receive. Conscience will receive light but at a little cranny or hole, it will be convinced to doe some things, especially if of no great consequence, but the greater and more weighty things they are apt to neglect. This dough∣baked conscience, that is hot on one side, and cold on the other, is the temper of most men: How seemingly religious and zealous in some particulars? And then for dut••ies of greater concernment they are like clods of earth; Our Saviour charged this partial conscience upon the Pharisees, Luke 11. 42. They ti∣shed mint and rue, but the things of mercy and judgement they neglected; The Chief-priests also they were afraid of defiling themselves by entring into the com∣mon-hall, and yet had no scruple about shedding the innocent bloud of our Lord Christ? And what is more ordinary then this? May ye not observe many per∣sons as much moved with rage upon the removal of any needlesse or superstitious Ceremonies, as the Athenians were about their Diana, and yet for grosse pro∣phanenesse and all manner of excessive riot, they are never moved at that, they have no zeal for God's glory, though iniquity abound in every place? Doth not all this discover the hypocrisie and rottennesse of such a consci∣ence? Take heed then thy conscience is not like some creatures begotten of pu∣tride matter, that in their former part have life, but in their later have no∣thing but earth or slime; So, in some part thy conscience is alive, and in other things it is dead: If thy conscience tell thee, It's thy duty to pray, to hear, to keep up Family-duties, and yet withall suffereth thee to do unjust, unclean, and other dishonest things of impiety; This is not right, it is not regene∣rated as yet: So on the other side, If conscience bid thee, Be just and up∣right in all thy dealings, be mercifull and tender to fit objects of charity, and herein thou art ready, but thy conscience doth not at all presse thee to the duties of the first Table, to sanctifie the Sabbath, to keep up Family-duties, to walk contrary to the sinfull course of the world, then it is plain that as yet thy consci∣ence is in the gall of bitternesse, it hath but some partial conviction, not a total and plenary one.

Thirdly, The conscience of a natural man in this also is greatly polluted, In that it is very severe and easily accusing of other mens sinnes, but it is blind about its own, it seeth no evil in it self, while it can aggravate the sinnes of others. Thus conscience, as in other respects, so in this also is like the eye, which can see all other things, but not it self, Matth. 7. 3. Such a corrupt conscience likewise our Saviour chargeth upon the Pharisees, when he calleth them Hypo∣crites, and biddeth them, Pull out the beam in their own, and then the more in other mens. The Apostle also Rom. 2. 1. beginneth that Chapter, Therefore thou art inexcusable (O man) who judgest others, and doest the same things thy self. What is more ordinary then this, to be Eagle-eyed, to spie out the faults and sinnes of others, and as blind as a mole about thy self? David was very zealous against that injurious man Nathan represented in a Parable, and in the mean while did not think that he was the man, that this was his sinne. Judah also was severe against Tamar, who had played the whore, till she sent him the staff and bracelets, that he might see he was the man. Thus you see even godly men are greatly blinded about themselves; no wonder then if the natural man be wholly in darknesse: Oh then pray, and again pray for light to shine into thy own heart! Let conscience turn its eyes inward once more, know the worst by thy self. Think with Paul, I am the greatest of all sinners, with Tertullian, Pec∣cator sum omnium natorum, a sinner with the brand and mark of all sins on me, at least in motion and inclination, say, I see those sins in my self, which the world doth not, none can judge and condemn me more then I can do my self, but the contrary is in every mans natural conscience, he thinketh himself better then

others, he blesseth himself in his good heart, and is a severe censurer of other mens sinnes; Thus he hath those Lamiae of eyes, that he taketh up when he go∣eth abroad, and layeth aside, when he cometh home.

Fourthly, The conscience naturally is defiled, Because of the ease and security it hath, though if it were awakened, and could do its duty, it would not let thee have any rest day or night. And this is one of the main particulars wherein ori∣ginal sinne discovers it self in the conscience; all life, all spiritual tendernesse and apprehension is taken away, that whereas conscience is especially seen in the reflex acts of the soul. To know our knowledge, to judge the actions of the mind and the heart, yea and to judge those judgments; now we can no more do these things then very beasts do, and by reason of this there is a great calmnesse and quietnesse upon the soul. Dives, who had his soul, Take its ease, found no gripes of conscience: And thus it is the condition of all men, whereas conscience would or should pierce them thorow, and be like so many thorns, not in the side only, but all over the body; now it is fallen asleep, and the man is at rest in his sins, though he be on the borders of hell. Thou mayest call this a good consci∣ence, and blesse thy self, because it doth not trouble thee, it doth not accuse thee, whereas indeed it's a senslesse conscience, like a dead member that will feel no pain, if it were on the contrary, then it would be a good conscience, if it did accuse, bear witnesse and condemn thee, then it would be a good conscience; for this is a Rule in Casuistical Divinity, Conscience may be molestè mala, and yet honestè bona; and then on the other side, it may be peccatè bona, and yet honestè mala, Conscience in respect of its troubling and condemning may be evil, and yet in respect of its sanctification good, being awakened by Gods Spirit; and on the other side, it may be good, as sometimes we call it, that is quiet, not ter∣rifying, yet in its constitution, be dead and unregenerate: Do not then flatter thy self, that good conscience thou boastest of, is a bad and evil one, a dead, a senslesse one: Can that be good, which is not inlightned, is not regenerated? Oh how much better were thy conscience, if it did smite thee, terrifie thee, make thee eat with trembling, and drink with trembling! This accusing conscience is farre better, and more preparatory to true peace, then that quiet secure con∣science of thine; so that thou art indeed to mourn over thy conscience, as being dead within thee.

Lastly. As was said of the understanding speculative, so also the same is true of it as practical, which is the conscience, it is grosly defiled originally, Both because it hath lost its subordination to God and his Word, the true rule of conscience, and also its superiority over the will and affections. So that if we look both ad supra, and ad infra, it is greatly defiled; Towards God it doth not keep its subordina∣tion, but naturally fals into two extreams, for sometimes it taketh other rules then the Scripture; as we see in Popery, How horribly is conscience inslaved by the meer commandments of men, where there is no Scripture? Or else on the other side, rejecting the Word wholly as a rule, as those Libertines, who do presse it as a duty to be above conscience, and that a man is perfect, when he can sinne, and his conscience never smite him for it: Many Volumes would not serve to enlarge sufficiently upon conscience its pollution, in both these extreams, and as for the affections and will, conscience hath now lost its power, it cannot rule these beasts, it cannot command these waves: Hence you see so many live in sins against conscience, their lusts are stronger then their conscience: They sin, and they know they sin, and yet are not afraid to commit them: How often in their ad∣dresses to sin doth conscience meet them, as Abigail to David informing of the grief of heart, yea the torments of hell that will be hereafter, yet they will violently go forward: Thus conscience in the croud of lusts is trodden down, as that lord was, when there was so much plenty.

SECT. VII.

The Defilement of Conscience when troubled and awakened.

HItherto we have been declaring the defilement of conscience naturally by ori∣ginal sinne, as it is quiet, stupid, and senseless. The next thing to be done (wherein shall be concluded both this Text, and particular Subject of consci∣ence) is to discover, how greatly it is polluted, and that when troubled, or awa∣kened. In this particular likewise it will appear devoid of true goodness, and any spiritual qualifications; conscience troubled for sinne without Evangelical principles, is like the raging sea, whose waves are tossed with tempests and stormes, vomitting forth nothing but froth and foam, And

[ I] First, Herein is the corruption of it manifested, that when it doth accuse, when it doth trouble, is doth it preposterously, not seasonably, and opportunely: For when is the fittest time for conscience to interpose, to put forth its effectual operation, but before the sinne is committed? To meet a man, as the Angel did Balaam with a drawen sword, before he curse the people: But this it seldome doth, onely when the sinne is committed, when God is dishonoured, when guilt is contracted, then it accuseth, and that not so much as acting under God, to bring about true peace by repentance and faith, but as the Devils instrument to bring to despair, and so from one sinne to plunge into a greater: Thus it was with Judas, how many powerfull and penetrating arguments did he meet with, to awaken his conscience? He had thunder-claps enough to raise and awa∣ken his conscience, though dead, and yet for all that, it never smiteth him, it never accuseth him, till he had committed that abominable and unnatural sin: What predictions? What warnings had Judas to make him fly from this sinne? our Saviour told his Disciples, One should betray him, yea particularly he describeth Judas, he telleth him, He was the man; our Saviour forewarned him of the fear∣full estate of that man, who should betray him, that it had ben better he never had been born; and if anger or threatning would not break him; Our Saviour used love to melt him, He washed his feet, as well as the feet of other Disciples, but still conscience in Judas is like an Adamant, and when all this will not do any good, but Judas cometh with a band of souldiers, as the captain and head of them, he seeth some fall down for astonishment and amazement at the presence of our Lord Christ, yet this neither doth startle him, he hath not so much as any regretting and remurmurating thoughts, but goeth on desperately to ac∣complish his design, and now when all is done, when every thing his wicked heart desired was brought to pass, then his conscience like a roaring Lyon, beginneth to awaken out of sleep and to break its chaines in peices; Then he cryeth out, I have sinned in betraying of innocent bloud; Oh had conscience suggested this before; when the motions to this sinne were first kindled in his breast, had he then cast them out of doores with indignation, this is to betray the innocent, this is to become guilty of bloud! The very thoughts, the very motions are damnable and abominable, And he bolted them out with ha∣tred, as Ammon did his defloured Tamar, then had conscience been regular and also prevvented his future confusion. but it never pricketh, never con∣demneth, till the fact be past, and then when it did so, it was upon the Devils design, to bring him to final despair. This may be seen also in David a godly man, though the issue of conscience its accusation was more comfortable; when David out of vain and ambitious ends, desired to number the people, though Joab withstood it, 2 Sam. 24. which might exceedingly have shamed, David, that a meer mortal man should see that sinfullness, which he did not, yet he will proceed, and the people are numbered, but assoon as David had

done it, then his heare smote him, when it was done; it smote him not, while it was a doing, the nine moneths were spent in numbring of the people; Why not before, then it had prevented the deaths of many thousands? But thus it is, conscience will not seasonably and opportunely bear witness against sinne Consider then the deceitfullness and falseness of thy conscience herein, all the while thou art contriving sinne, purposing, yea and acting of sinne, nothing doth trouble thee, but at last, when sinne is committed, then it ariseth with horror and terror; And do we not see this constant pollution of conscience in most dying persons, when summoned by God, and arraigned by death, when the sentence of death is upon them? Then their conscience flyeth in their faces, taketh them by the throat, oh send for the Minister, let him pray for me, let all that come to me, pray for me. Thus conscience is stirring now; oh but how much better were it, if in thy health time, if in thy strength and power, then conscience had been operative? To have heard thee then cry out, oh my sinnes! oh I am wounded at the heart! oh pray for me! then there had been better grounds to hope, thy conscience was awakened upon true and enduring considerations, such as would continue alwaies, living and dying, whereas such are but sick-suddain fits of conscience, and commonly turn into greater hardness of heart and obstinancy afterwards.

Secondly, Conscience troubled doth naturally discover its pollution, By [ II] the slavish, servile, and tormenting feares which do accompany it: So that whereas the proper work of conscience is, By Scripture-light to direct to Christ, so that the troubles thereof, should be like the Angels troubling of the pool of Bethesda, and then immediately to communicate healing; Now it is the clean contrary, These wounds do fester, and corrode more; The conscience by feeling guilt, runneth into more guilt; so that whereas we would think, and say, Now there are hopes, now conscience stirreth, now he begins to feel his sinnes, we see often the contrary, an obortive, or a monstrous birth after such travailles of the soul; and wherein doth it manifest it self more then by tormenting teares about God? So that if it were possible, the conscience troubled would make a man runne from the presence and sight of God never to be seen by him: Thus you see it was with Adam, when he had sinned, his conscience was awakened, he knew what he had done, and therefore was afraid at Gods voice, and runne to hide himself, such a slavish, servile temper doth follow the conscience, when wounded for sinne. Now all such tormenting feares are so many manifest reproaches unto the goodness of God, and his mercy revealed; The hard thoughts, the accusing imaginations, that there is no hope for thee, that thy sinnes are greater then thou canst bear, or that God will forgive: these dishonour the goodness of God, these oppose his grace and mercy, which he intendeth to exalt in the pardon of sinne. Insomuch that the Atheist, who denieth the Essence of God, is in this respect less hainous then thou, who deniest the good Essence of God, He denieth his natural goodness, thou, his moral goodness, as it were. Is not the great scope of God in the Word to advance this attribute of his mercy, especially in Christ he hath made it so illustrious, and amiable that it may ravish the heart of a poor humbled sinner, but a slavish conscience about sinne rob; God of this glory? So that although it may be the Spirit of God by the Word, that con∣vinceth thee of thy sinne, and affecteth thy conscience, yet the slavishness and servility of it, that is the rust and moth which breedeth in thy own nature, that is not of Gods Spirit.

Thirdly, The troubled conscience discovereth its natural pollution. By the [ III] proneness and readiness in it, to receive all the impressions and impulses of the Devil. That as in the secure conscience the Devil kept all quiet, and would by no means molest; So on the contrary, in the troubled consience, there be en∣deavours

to heighten the trouble, to increase the flame; and he that before tempted thee to presumption, that God was ready to pardon, that sinne would easily be forgiven, now he useth contrary engines, provoketh to des∣pair, represents God as severe, and one, who will never forgive such tran∣gressions, that there is no hope for him, that he is shut out of the Ark, and so must necessarily perish: Thus you see he wrought upon the troubled conscience of Judas, and of Cain, one goeth trembling up and down, and cannot cast off the terrors and horrors which were upon him; The other is so greatly tormen∣ted with anguish of soul, that he hangeth himself: In what whirlepooles of de∣spair, In what self-murders, and other sad events hath a troubled conscience agitated and moved by the Devil cast many into? Now all this ariseth, because the wounded conscience being not as yet regenerated, doth hearken more unto the Devil, then unto Gods Spirit; The Spirit of God through the Word of the Gospel, speaks peace to the broken in heart, offereth oil to be poured into such wounds, holdeth out the scepter of grace; but the troubled conscience heareth not this, believeth not this, but what the Devil, that soul-murderer, and Prince of darkness doth suggest, and dart into the thoughts, that is received and followed; Hence it is that so many have been under troubles of conscience, under terrors of spirit for sinnes for a season, but all this pain in travel was only to bring forth wind and emptiness, all hath either ended in tragical and unbelieving actions, or in a bold and more hardened obstinacy; and the great cause of this hath been the Devils moving in these troubled waters, he hath presently interposed to marre this vessel, while upon the wheel. Know then, that when thy conscience is awakened and grieved, then is the Devil very busie, then he tempteth, he suggesteth, but keep close to the Word, see what the Spirit of God calleth upon thee to do; get out of the crowd of those Satanical injections, and compose thy self in a ferene and quiet manner, to re∣ceive the commands of God in his Word; for the Spirit of God that calleth to believe, to come in, and make peace with God, but the Devil he presseth a final departure from God.

[ IV] Fourthly, The troubled conscience is internally polluted, By that ignorance and incapacity in knowing of what is the true christian-liberty purchased by Christ. I speak not as yet of that main and chief liberty which is freedome from the curse of the law through the bloud of Christ, but in many doctrinal and practical things. The Apostle Rom. 14. speaketh much of the weak conscience, which hath not attained to that solid judgement, as to know its liberty and its freedome from Judaical rites, and all other Commandments of men about the worship of God: Indeed the notion of Christian-liberty may quickly be abused to prophane dis∣soluteness, but yet the true Doctrine about that, was one of the greatest mer∣cies brought to the Church in the first reformation; for there the conscienees of all were grossely intangled and miserably inthralled: yea, their Casuists, who took upon them to resolve and direct conscience, they were the greatest tormentors of all, insomuch that they then seemed to be in a wilderness, or rather under an Aegyptian bondage, wherein were many lawes and Canons▪ many Doctrines and opinions that were as Luther expresseth it about one homi∣cidissimae: Now to this bondage the conscience of a man is more naturally prone, then unto any obedience to the true commands of God. Indeed the conscience of man naturally is miserably polluted about the knowledg of those tyes and obliga∣tions that are upon it, for sometimes it contracteth and, limiteth them more then it ought: Hence it is that a man, yea a godly man may live in the omission of many duties, in the commission of many sinnes, and yet not know that he doth so, and all because we do not study the extent of the obligation of con∣science, and from this it is that many good men have endeavoured to grow in more knowledge, to study the commands of God obliging of them, and

upon enquiry have found cause to do those things they never did before, and also they would not for a world walk in the same paths they once did. Thus Melancthon remembring his superstitition while a Papist, Quoties cohorrui, &c. How often doth horror take bold on me, when I think with what boldness I went and fell down before Images, worshipping of them? This is one great pollution of conscience, not to know its divine obligations that are upon it: But then on the other side, the conscience smitten about sinne, is many times prone to stretch its obligations beyond the due line, they judge sinnes to be where there are none. They make duties where God hath not required, and all because the troubled conscience is like a troubled fountain, a man cannot see clearly the face, neither are we then able to judge of any thing truly. It is a rule in Philosophy, Quicquid per humidum videtur, majtu apparet; Every object through an humid, ormoist medium, appeareth greater then it is, thus also doth sinne and duties through a grieved wounded conscience: therefore for want of the true knowledge of our Christian-liberty, there is a scrupulous conscience, called so, because as little stones in the shoe hinder the feet in going, so doth the scrupulousness and timerated thoughts much annoy in a Christian walking. These commonly are without end, as one circle in the water begets another, or (as Gerson resembleth it,) like one Dog that barketh, setteth all the Dogs in the Town on barking, so doth one scruple beget another, and that many more: Now although a scrupulous conscience may be for the main tender and good, yet the scrupulousness of it ariseth from the infirmity and weakness thereof, and maketh the soul paralytical in all its actions; These scruples make a man very unserviceable and to live very uncomfortably, and although God in great mercy doth many times exercise the truly godly sadly with them, thereby to humble them, to keep them low, to say with Agur they have not the understanding of a man, to be kept hereby from gross and foul sinnes, yet they are to be prayed against, for these scruples are like the Aegyptian Frogs alwaies croaking, coming into the chamber, and in at every window, thereby disturbing thee in thy duty. If thy conscience were sound and clear, the light thereof would quickly dispell these mists.

Again, From the blindness of a troubled conscience, cometh also the sad and great doubtings upon the heart, whereby the soul of a man is distracted and divided, pulled this way and haled that way, Rom 1. 14. The Apostle speak∣eth at large about a doubting conscience, and sheweth how damnable a thing it is to do any thing doubting, whether it be a sinne or not. A doubting con∣science is more then a scrupulous, for Divines say a man may go against a a scrupulous conscience; because the conscience is for the main resolved that such a thing may lawfully be done, only he hath some feares and some jealousies moving in him to the contrary. But a doubting conscience is when Argu∣ments are not clear, but a man stands as it were at the end of two waies, and knoweth not what to do: now if conscience were well inlightned and informed out of Gods Word, it would not be subject to such distracting doubts, but because of its natural blindness, therefore it is at a stand so often. Hence

In the last place, it becomes from a scrupulous doubting to a perplexed con∣science, so insnared that what way soever he taketh he cannot but sinne, if he do such a thing he sinneth, and if he doth it not he sinneth, as in Paul, who thought himself bound to set himself against Christians, if he did persecute them it is plain he did sinne, if he did not he thought he sinned. It is true, Casuists say, Non datur casus perplexus, there cannot be any case wherein there is a necessity of sinning, because a man is bound to remove the error upon his conscience, but yet the ignorance and blindness of man doth bring him often into that perplexed estate.

There remain two chief particulars, wherein the pollution of a natural and troubled conscience is observable. which are

In the sixth place, A proneness, to use all unlawfull meanes, and to apply false remedies for the removall of this trouble.

Seventhly, A direct and open opposition to what is the true evangelical way, appointed by God for to give true peace and tranquillity to such a conscience. Be∣fore we descend to these particulars, It is good to take notice of some general Observations, which will greatly conduce to clear the particulars.

What a blessed Thing it is to come well out of the pain of a trou∣bled Conscience.

FIrst, That it is a most blessed and happy thing to come out of a troubled con∣science, in a goood, safe, and soul-establishing way. For this womb of con∣science, when in pain and travail, is apt to make many miscarriages, yea sometimes it is so farre from having any joy, that a man-child is born (I mean the true fruit of holiness produced) that there is a monster brought forth in the stead thereof. Doth not experience and Scripture confirme this, that many have come out of their troubles of conscience, with more obstinacy and willfullness to sinne again? That as the wind blowing upon coales of fire, which might seem to extinguish the fire, doth indeed encrease it: Thus these pangs, these gripes of conscience which sometimes they have felt, that made godly friends say, Now there is hope, blessed be God, that maketh them feel the burden of sinne: These hopefull workings (I say) do at last end in a sensless stupidity; Pharaoh for a while, and so also Belshazzar and Felix trembled; Conscience in these did give some sharp stings, but (alas) it came to no good use, so rare a thing is it, to come in a gracious manner out of these waves and stormes upon thy soul: Experience also doth give in full testimony to this; How many do we see that for some time, yea (it may be) yeares have had as it were an hell within them? They have eat their bread, and drunk their drink with trembling and astonishment; They have been even distracted with the terrors of the Lord; but if you observe the later end of such, they have at last grown secure and stupid, as if the Spirit of God had never visited them in such a dreadfull manner: So that we may say to many, What is become of those troubles thou didst once groan under? Where are those feares, those cries, those agonies, thou hadst then? Where are those zealous and fervent workings of heart which did so burn within thee once? Alas, after these meltings and thawings a greater frost and cold hath come upon them; That as sometimes frequent and constant aguish fits do at last end in a consumption: Thus frequent troubles of conscience upon some fits and seasons, do sometimes end in a plain dedolency and stupidity of conscience, never to be troubled more. God hath left thee to be like an A∣daman•• and stone, so that though thou sinnest never so grosly, yet now thy conscience is seared, and thou canst be bold and rejoycing in the midst of thy impieties. Thus you see it's a great consequence for any one labouring under the troubles of conscience, diligently to consider, how he cometh out of them, for now is the time of saving or damning of thee, now is the time thou art in the fire, either to be purged and refined, or to be consumed: Oh pray, and get all thy godly friends to pray, that these troubles may be sanctifie, that they may be blessed to make a through change upon thee! Better never have had such a wounded conscience, such a troubled heart, and then to re∣turne to thy vomit again; for every sinne committed by thee after these trou∣bles

hath an high and bloudy aggravation; Thou knowest how bitter sinne is; Thou hast tasted what gall and wormewood is in it; Thou hast been in the very jawes of hell, hast had some experience of what even the damned feel, and wilt thou go to such sinnes again? wilt thou put these Adders into thy breast again, that have almost stung thee even to despair? Therefore set a Selah, an accent (as it were) upon this particular, thou who hast been a troubled sinner, and see how thou comest to be freed from this spiritual pain.

A great Difference between a troubled Conscience, and a regenerate Conscience.

IN the second place, You must know, That there is a great difference between a troubled conscience and a regenerated, or sanstified conscience. The con∣science may be exceedingly troubled about sinne, have no peace or rest be∣cause of sinne, yet be in the state of original pollution, yet be destitute of the Spirit of Christ: This mistake is very frequent, many judging the troubles of conscience they once had to be the time of their conversion to God, though ever since they have lived very negligently and carelesly, without the strict and lively conformity of their lives to the rule: whereas we see in Cain, in Judas, these had even earthquakes (as it were) upon their consciences, They had more trouble then they could bear, yet none can say, they had a regene∣rated conscience. It is true indeed, these troubles of conscience may be intro∣ductory and preparatory to the work of conversion, but if ye stay in these, and think to have had these is enough, ye grosly deceive your own soules, Act. 2. 37, 38. When Peter did in such a particular, and powerfull manner set home upon the Jews, that grievous sinne of killing the Lord Christ, it is said, They were pricked in heart; Here their consciences were awakened, here were nailes (as it were) fastened by the Master of their Assembly into their soules; yet when they cry out, saying, What shall we do? Peter doth direct them to a further duty, which is, to repent; Those troubles then, those feares and agonies, were not enough, a further thing was requisite for their con∣version. Thou then who art troubled rest not in these, think not this is all, but Press forward for regeneration, without this, though these troubles did fill thy soul, as much as the Lecusts did Aegypt, yet thou wouldst go from begun tor∣ments here, to consummate torments hereafter. It is true, a gracious regenera∣ted conscience may have its great troubles and agonies, be in unspeakable disquietings, but I speak of such who are yet only in innitiatory troubles, who are (as yet) but in the wilderness, journying towards Canaan; all these trou∣bles do not inferre regeneration, but are therefore brought upon thee, that thou maist be provoked to inquire after this new creature.

What may be the Causes of the trouble of Conscience, which yet are short of true saving Motives.

IN the third place take notice, of what may be the cause and motives which may make thy conscience awakened and troubled, which yet are not from true saving principles.

1. The commission of some gross and hainous sinne against conscience; this may

work much terror. The very natural light of consciene in this particular is able to fill the soul with feares, Rom. 2. The Heathens had their consciences acusing of them. We read of Nero, that after he had killed his mother Agrip∣pina, he was so terrified in his conscience, that he never dared to offer sacri∣fices to the Gods, because of the guilt upon him, yea, and as Tertullian (lib. de animâ cap. 44.) observeth from Suetonius, after this parricide, he who in his former times never used to dreame (it's noted of him as a rare and strange thing) was constantly terrified in his dreames with sad imaginations. Thus you see natural conscience upon the committing of some gross sinne, hath power of it self to recoil and with heavy terror to overwhelm a man. Some also do relate of Constantine, that having been the cause of the death of his eldest sonne Crispus, upon groundless suspicious, was greatly tormented in his conscience, not knowing what to do, and thereupon was advised to re∣ceive the Christian Religion, in which alone there could be found an expiation for so foul an offence.

2. The trouble of conscience may arise from some heavy and grievous judge∣ment that hath overtaken us. Conscience may lie asleep may yeares; the sinnes thou hast committed long agoe may be almost forgotten, and yet some judgement and calamity, falling upon thee afterwards, may bring them to mind: Thus Joseph's brethren, whose consciences were so stupid (as you heard) that upon the throwing of their brother into the pit, they could sit down as if nothing a••led them; many yeares after, when they were in anguish of mind by Joseph's severe carriage towards them, Gen. 42. 21. Then they said one to another, We are very guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear, therefore is this distress come upon us; so that some unexpected calamity may be to us, as the hand-writing on the will to Belshazzar, making conscience to tremble with∣in us.

3. God as a just Judge can command these Hornets and Bees to arise in thy conscience. It is plain, Cain, when he set himselfe to build Townes, thought to remove that trembling which was upon him, but he could not do it; how many have set themselves with all the might they could to be delivered from this anguish of conscience and could not? because God is greater then our conscience, if he command terror and trembling none can expell it. This troubled conscience is threatned as a curse to such, who did break the Law of God, Deut. 29. 65▪ 67. The Lord shall give thee a trembling heart—and sorrow of mind—In the morning thou shalt say, would God it were day—for the fear of thy heart. Here we may observe, that God can, when he pleaseth, strike the heart of the most jolly and prophane sinner with such a trembling consci∣ence, that he shall not have rest day or night; and when God, after much patience abused, doth smite the soul with such horror and astonishment many times: This never tendeth to a gracious and Evangelical humiliation, but as in Cain and Judas is the beginning even of hell it self in this life. So fearfull a thing is it to fall into the hands of the living God, when provoked, Heb. 10. 31. For in such (as ver. 27.) there is a certain fearfull looking for the indignation and wrath of God, which will devour the adversaries.

4. This troubled conscience may, and doth often come by the Spirit of God con∣vincing and reprooving by the Word, especially the law discovered in the exactness and condemning power of it. Joh. 16. 8. The Spirit of God doth reproove or con∣vince the world of sinne; Now conviction belongs to the conscience princi∣pally; and indeed this is the ordinary way for the conversion of any; Gods Spirit doth by the Law convince and awaken conscience, making it unquiet and restless, finding no bottome to stand upon; it hath nothing but sinne, no righteousness to be justified by; the law condemneth, justice arraigneth,

and he is overwhelmed, not knowing what to doe; This is the worke of Gods Spirit; and of this some do expound that place, Rom. 8. 15. Ye have not received the spirit of bondage again to fear, but of adoption; It is the same spirit which is called the spirit of bondage, and of Adoption, onely it's cal∣led so from different operations; It's the spirit of bondage, while by the Law it humbleth us, filleth the conscience with fear and trembling; not that the sinfulnesse or slavishnesse of these fears, opposing the way of faith, are of the Spirit, but the tremblings themselves; and it is the Spirit of Adoption, when it rebuketh all tormenting fears, giving Evangelical principles of Faith, Love and Assurance; Now these fears thus wrought by the Spirit of God in the Ministry of the Word, though they be not alwaies necessary antecedents of con∣version, yet are sometimes ordained by God, to be (as it were) a John Baptist, to make way for Christ.

Lastly, These troubles of conscience may arise (through Gods permission) from the Devil: For when God leaveth thee to Satan's kingdome; as it was the case of the incestuous person, to be buffeted by him, tempted by him, you see he did so farre prevail with him, that he was almost swallowed up with too much grief: Therefore when God will evangelically compose the con∣science by faith in Christs bloud, he taketh off Satan again, and suffereth him not to cast his fiery darts into us any longer.

The false wayes that the wounded Conscience is prone to take.

THese things explained, Let us return to consider the pollution of natural conscience in the two particulars mentioned, whereof

The first is, That the wounded conscience for sinne is very ready to use false [ VI] remedies for its cure. These stings he seeleth are intollerable, he cannot live and be thus, he taketh no pleasure in any thing he hath, but he cometh not to true peace, for either they go to carnal and sinfull wayes of pleasure, so to remove their troubles, or to superstitions and uncommanded wayes, of de∣votion, thinking thereby to be healed: The former too many take, who when troubled for sinne, their hearts frequently smite them, they call this Me∣lancholly and Pusillanimity; Tush, they will not give way to such checks of conscience, but they will go to their merry company, they will drink it a∣way, they will rant it away, or else they will goe to their merry pastimes and sports: Thus as Herod sought to kill Jesus as soon as he was borne, so do these strive to suffocate and stifle the very beginnings and risings of con∣science within them: Oh wretched men prepared for hell torments! Though now thou stoppest the mouth of conscience, yet hereafter it will be the gnawing worme; It's this troubled conscience that makes hell to be chiefly hell; It's not the flaming fire, it's not the torments of the body that are the chiefest of hels misery, but the griping and torturing of conscience to all eter∣nity; This is the hell of hels.

Others, when none of these means will rebuke the stormes and waves of their soul, but they think they must perish, then they set themselves upon some superstitious austere waies, as in Popery, to go on Pilgrimage, to en∣ter into some Monastery, to undertake some bodily affliction and penal∣ty, and by these means they think to get peace of conscience; but Luther found by experience the insufficiency of all these courses, That all their Casuists were unwise Physicians, and that they gave gall to drinke in stead of honey.

[ VII] In the next place therefore, This pollution of a troubled conscience is seen, In it's opposition to Christ, to an Evangelical Righteousnesse, and the sway of be∣lieving. Conscience is farre more polluted about Christ and receiving of him, then about the commands and obedience thereunto; for naturally there is some∣thing in conscience to do the things of the Law, but the Gospel and the Doctrine about Christ is wholly supernatural and by revelation: Hence although it is clear, That the conscience truly humbled for sinne ought to believe in Christ for expiati∣on thereof; Yet how long doth the broken heart continue ignorant of this duty? Their conscience troubleth them, accuseth them for other sins, but not for this, of not particularly applying Christ to thy self for comfort, whereas thou art bound in conscience to believe in Christ, as well as repent of sinne; I say, thou art bound in conscience, and if thou doest not by particular acts of faith receive Christ in thy arms, as Simeon did bodily, but then spiritually, thy conscience is to trouble thee, and to accuse thee for it; But how averse and froward is the troubled conscience in this particular? How hardly instructed evangelically? How unwilling to rest upon Christ onely? Their conscience that is very tender about other sinnes, thinketh it no sinne not to apply Christ, yea it disputeth and argueth against it; but at last such broken hearts know, that they are to make conscience of the premisses, as well as the precepts, conscience of faith as well as repentance, Heb 9. 14. The Apostle there teacheth us, That it is the blood of Christ, which purgeth the conscience. Run not to any thing, but to the bloud of Christ; when thou art slung, behold this Serpent; Let thy conscience be Evan∣gelical, as well as Legal; The Gospel is Gods Word, as well as the Law, and by that thy conscience is obliged to lay hold on Christ for pardon.

Notes

• * 1.1

  It's covered over with the veil of Blind∣ness.
• * 1.2

  Vid. Cerd. i•• Tert. de presc.
• * 1.3

  II. With Sensles∣ness and Stu∣pidity.