Heaven upon earth in the serene tranquillity and calm composure, in the sweet peace and solid joy of a good conscience sprinkled with the blood of Jesus and exercised always to be void of offence toward God and toward men : brought down and holden forth in XXII very searching sermons on several texts of Scripture ... / by James Durham.

SERMON II.

ACTS 24. 16. Herein do I exercise my self, to have al∣wayes a conscience void of offence to∣ward God, and toward men.

IF we take a view of, and look through Christians and professors of Religion, that may have the Root of the matter in them, and may in charity be supposed to be effectually called, there will be found as great a gra∣duall

difference amongst them, as amongst men of any other calling whatsoever; And if we will compare them generally with the Apostle, as to the constant vigorous driving of this notable and noble design, there will be found great in-equality, and much lamentable un-likness; Herein (saith he) do I exercise my self to have always a conscience void of offence toward God and toward men▪ This was his great Work, and it is indeed a sweet Work, yea a short sum and compend of a Christians Life.

When we discoursed last from this Text, and had drawn some general Doctrines from it, for clearing the words, we spoke more particularly to this Doctrine, viz. That there is in all men and women a conscience that taketh notice of every piece of their carriage, and is accordingly af∣fected with▪ and affecteth men for it; Some thing which af∣fecteth them as it is affected; if their carriage be good it speaketh good to them; if evil, it speaketh evil to them, Hence its said, Rom. 2. 15. Their conscience bearing witness, and their thoughts the meanwhile accusing or else excusing one ano∣ther; Something also was spoken to what Conscience is, and what is its office: We shall now add a third Doctrine (though it be not the third in the order that we proposed the Doctrines at first) which is this, That Christians ought so to walk▪ yea if they be tender they will aim and endeavour so to walk▪ as in nothing they may give their conscience offence. The foregoing Doctrine is common to all, viz. To have a Conscience, but this to walk friendly with the Conscienc, so as not to offend or wrong it, is not common to all, but peculiar to him who is a Christian in earnest; as the Apostle speaketh of himself in the preeceeding Chapter, ver. 1. Men and brethren, I have lived before God in all good con∣science until this day, (supposing him to mean since his conversion) and 2 Cor. 1. 12. Our rejoycing is this, the te∣stimony of our conscience, &c. and Heb. 13. 18. We trust we have a good conscience in all things willing to live honestly: and his pitching on this as a great ground of his consola∣tion in straits, is a clear evidence that it is not a common thing, but peculiar to the tender Christian: Hence is the

confident approaching of the Saints to God, as we may see in David through the Psalms, in Hezekiah▪ Isa. 38. 3. Remember I beseech thee, how I have walked before thee in truth, and with a perfect heart; and in Iob chap. 27. vers. 6. So 1 Iohn 3 21. Beloved, if our hearts condemn us not, then have we confidence towards God.

For further clearing of this point, we shall shew First, What it is not to offend the Conscience. 2. That a Be∣liever ought to walk (and if he be tender, will walk) so, as he may not offend his Conscience. And 3. Make use of the Doctrine.

For clearing of the first, we shall shew 1. What offend∣eth the Conscience. 2. What it is not to offend Consci∣ence. The first of these may be comprised in these three generals; 1. That whatever is sin against God offenneth the Conscience, for Conscience being God Deputy▪ sub∣stitute by him, and sustaining his place, and vicê in a man∣ner in the Soul to give sentence for him, whatever of∣fends and wrongs God, must also offend and wrong the Conscience; and though every sin doth not always at pre∣sent sensibly and feelingly affect the Conscience▪ yet it maketh way for that, and proveth to be an offence and wrong done to it, in that it layeth the ground of a Chal∣lenge. 2. That is an offence and wrong to the Consci∣ence which is against light and knowledge▪ and though the impulse of Conscience, according to that light, be not always so vigorous, yet where there is a thwarring with light, there is a daring of Conscience▪ and a contradicting of it, and (as it is Rem. 14 22.) a man then conde••neth himself in that which he alloweth, and layeth the ground of a challenge against himself in that wherein he hath light and clearness. 3. Conscience is offended or wronged when any thing is adventured on that is contrary to the Impulse of it; as when Conscience sayeth that such or such a thing ought to be done, and we notwithstanding leave ••t undone; or when it sayeth such and such a thing ought ••ot to be done, and yet we do it: since Conscience (as we said before) takes notice of all a mans thoughts, pur∣poses,

words and ways, to give in a word for God, when that which it says for him is slighted, it cannot but be of∣fended and wronged.

Secondly▪ Not to offend, but to keep friendship and a good understanding with the Conscience, supposeth and taketh in, these things, 1. To have the judgment clear∣ly informed anent the mind of God; for though Consci∣ence be above us, yet it is under God, and therefore it ought to be informed from his Word; and we lay a stum∣bling-block before it, when we endeavour not to have the eye single (as the Lord speaks) and the understanding clear. 2. To listen and lend the ear to hear what Con∣science sayeth, and after deliberation to be sweyed and determined according to what it saith, in doing or for∣bearing, for unless we take heed to the voice of Consci∣ence, we know not when we please or displease it. 3. To ply and steer a straight course according to the dictate and direction of Conscience, to take orders (to speak so) from it, so as when Conscience pointeth at such and such a thing as evil, to stand and sist there, without daring to meddle with it, or move towards it▪ and when it holdeth forth such or such a thing to be a duty, straight way to give obedience to it; herein mainly consisteth a good Conscience (considering it with respect to its exercise, when once made good) to have our Conscience saying nothing against us, and without having ground to say any thing against us; when it cannot challenge us and say that it injoyned us to do such or such a thing, and that yet we did it not, or that it injoyned us to forbear such or such a thing, and that yet we went on to the doing of it, so that when we come before God it may have nothing to reprove or challenge us for, nothing to condemn us in; but as it holdeth out our duty to us from the Word, just so to endeavour to behave in all things.

For the 2d. thing proposed to be spoken to, viz. That a Believer ought, and if he be tender, will walk so, as he may not offend his Conscience; These three things will confirm it. 1. The very nature and office of his Consci∣ence;

If so be that Conscience speaketh for God and is appointed by him as his Deputy, to be a remembrancer of Duty, and a restrainer from Sin, then the awe of God and love to him will make a man that is tender, walk ac∣cording to the directions of Conscience; hence it is that Rom. 13. 5. the commands that are laid on for Gods sake, are also laid on for conscience sake, Wherefore (saith he) ye must needs be subject, not only for wrath, but also for con∣science sake; that is from the awe of God, that putteth us to our duty, and from respect to Conscience his Depu∣ty; in this respect the voice of Conscience is the voice of God; for as a man cannot be tender who refuseth to hear the Word of God, so neither can he be tender who refus∣eth to comply with the directions of his Conscience speak∣ing the mind of God to him. A second reason is drawen from the great advantage that floweth from the testimony of Conscience; it giveth much quietness and sweet peace in all straits and troubles, and much confidence and holy boldness in approaching to God, If our conscience condemn us not, (says Iohn) then have we confidence towards God; In a word, whatever condition a man can be in, it proves his friend, nay his best friend. A third reason is taken from the great prejudice that cometh to a man through his thwarting and coming in tops with Conscience; he want∣eth that sweet inward peace that passeth all understanding to keep and garrison his heart and mind, whereby he is much exposed and laid open; God looketh terrible-like upon him, and he hath no access to him with boldness and confidence; when the Conscience is disquieted, troubled, and as it were through other, or confused, and fears arise, and challenges are wakened therein, these threaten a chal∣lenge from God, and portend a storm of wrath to follow: hence is Davids complaint, Psal. 32. 3. 4. When I keeped si∣lence, my bones waxed old through my roaring▪ &c. and his lamentation throughout the 51. Psalm; and to this pur∣pose the Apostle Iohn speaks very weightily, If our heart condemn us. God is greater then our heart, and knoweth all things, where he plainly insinuats, that the Heart or Con∣science

its condemning, is the forerunner of Gods con∣demning, and an evidence of it; and that withal the lat∣ter is, as more absolutely infallible, so more terrible then the former; where these three go along together, it is impossible where a person is tender but he will be loath to top or thwart with his Conscience.

As for the Uses which we proposed to speak to in the Third place, they may be drawn to these fou••, 1. For in∣formation and instruction in the matter of Duty. 2. For tryal, and to evidence who are sincere Believers. 3. For reproof. 4. For exhortation; there being need of all these, especially to such Christians who take but little heed to their Conscience.

The first Use sheweth what is Believers duty; they should by all means learn to know and take up what Con∣science saith from the Word of God, and labour to have their Conscience well informed; and take notice of what it speaketh ere they do any thing, and what are Consci∣ence thoughts of it, after it is done, and accordingly to be affected, determined and swayed. It is true, the Law of God is the supream rule, and to be hearkened to in the first place; but that which we are now speaking to, is, concerning taking advice from Conscience, which 1. Doth make the Law speak more sensibly, lively and aloud, then before. 2. It maketh it speak more plainly, for when peoples reason will be ready to shuffle by a word, that sam•• word coming into, and taking hold of the Consci∣ence, will become more clear and convincing, and it mak∣eth the understanding, being thereby made more single, to take it up better. 3. It maketh the man more impar∣tial, when the Word cometh not to his judgment only, neither will he leave the Word with his light and reason simply- nor to debate with his inclination and affection; but putteth the Word and his Conscience together and taketh the meaning of it some way immediatly from his Conscience, it maketh him single and unbyassed (as I said before); and sometimes a•• Conscience will speak when the judgment hath little or nothing to say; so it

decideth often betwixt the opposite reasonings of the judgment for both sides. 4. The advice and dictate of Conscience is much more powerful then that of the simple judgment and reason, and adhereth better and more close∣ly then affection or inclination; Conscience being more directly Gods Deputy, and in a more immediate subordi∣nation to him i•• sticketh more ••enaciously by duty; and it being as a check to our humours, and as a Compass to steer our course by in all things, we are to be swayed by its ad∣vice; hence some who can almost debate nothing in rea∣son, yet will not dare for Conscience to do such a thing.

Some necessary Questions relating to practice arise from this Use, which we shall speak a few words to. As 1. If any other thing beside Conscience may have an impulse to duty? 2. If other things may have an impulse to duty (whether it be credit, interest, inclination, will, or af∣fection,) how may the impulse of these be decerned, and differenced from the impulse of Conscience? 3. Whe∣ther the dictates of Conscience may always be followed, seing its impulse may be wrong? 4. What should be done in such a case, and how may we difference what is right? 5. Whether a man and his Conscience may be friends and agree together in a wrong cause or practice?

For the first Question, Whether any thing beside Con∣science doth or may pou••s to duty? We answer affirma∣tively, Many things may court us which by their impulse do often ••hwart with Conscience, hence is the inward combat in the Christian betwixt the Flesh and the Spirit; the Flesh doth pouss to one thing, and Conscience to the contrary; therefore Gal. 5. 17. it's said, The flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary one to another; and Rom. 7. 23. the Apo∣stle speaketh of a law in his members rebelling against the law of his mind, and leading him captive to the law of sin in his members; more particularly these things (as we hinted before) may have an impulse toward the doing of duty, As first▪ Mens credit, hath a strong impulse, where any thing crossing it, is apprehended to occur. 2. Mens

interest hath often an impulse, so as to carry on a selfish design, it will make gain seem to be godliness. 3 Mens natural inclinations, will and affections, have an impulse also, and the impulse of these will sometimes be exceeding like to the impulse of Conscience, and here we may con∣sider these three things which they have influence upon. 1. They may have influence to mar a mans light and per∣vert his understanding, as it is said of a gift, It blindeth the eyes of the wise, and perverteth the understanding of the pru∣dent; so mens credit, interest, and natural inclination, may in a sort bribe the understanding and blind the judg∣ment insensibly, and the man not know of it distinctly at least. 2. When they have perverted the judgment they may engage the affections▪ and these drive violently. 3. If the man yield not to such a thing, his credit or interest will vex him like Conscience, and take rest and quiet from him; as we see in Herod, Matth. 14. 9. who when the dancing Damsel suited for the head of Iohn the Baptist, was sorry (or grieved,) nevertheless for his oaths sake, and for them who sat at table with him, he commanded it to be given her; Folk would have thought that it was his Con∣science that made him sorry, but indeed it was not Con∣science but Credit; therefore it is said, not only for his oaths sake, but for them that sat at table with him; it's like if his oath had been been given in privat, Conscience would not much have troubled him; and while it's said he was sorry or grieved, it sheweth plainly that his Credit suffered him to get no rest until the ••ll turn was done; under pretext of keeping his oath; Herod was predomi∣nantly swayed by these who sat at Table with him, and would have it thought that he was to be excused because otherways he could not forsooth keep his oath, who yet had broken many an oath, and made no bones of them.

For the second Question, How may the impulse of Con∣science be known and discerned from the impulse of Credit Interest, inclinations, Will and Affection? Answer, By the Word, To the law and to the testimony, Isa. 8. 20 Conscience is subject to that, and Conscience never rea∣dily

pouseth against duty holden out by the Word; Consci∣ence would never bid Heroa take away the life of an inno∣cent man. 2. If a man be dark and doubtful in a parti∣cular, Conscience as Conscience is always single; but Cre∣dit, Interest, and th•• like, have always some by-respect, which stealeth in and drowneth Conscience, representing to it that such and such loss or prejudice will follow on such a thing: Interest and Reputation will make a man say, I would no•• do such a thing if I could do otherways; but shall I hazard all my estate, and possibly my life also? this I may not do; and when interest and particularity prevail, they make him to step over Conscience, and to think that he doth no fault; when it is some particular hazard that swayeth him▪ interest is satisfied from a sup∣posed necessity, but Conscience acknowledgeth not that rule; in outward things when the man can do no other ways it will put him to choose suffering. 3. When Cre∣dit, Interest, and the like pouss, their impulse is partial and violent, but the impulse of Conscience is impartial and sober; Conscience swaying the man, pouseth him from the awe of God, and from love to him, and to all that is known to be duty, impartially, as to pray, read, meditate, confer, &c. but when interest, credit, or in∣clination swey him, they will drive him to one thing and not to another, and more especially to that which may satis∣fie his humour▪ and that violently; but for the more ex∣ercising duties of Religion, as to humble himself before God, to repent of sin, to meditate, &c. it doth not pouss or but very coldly and slowly: as some men will have an impulse to provide for their families, and they will ride and run for that, but if any object of Charity offer, or if there be any hazard of loss for Christ and the Gospels sake, these will be silent there, or if Conscience mutter, it will not be much regarded in what it says. Now if Conscience sweyed the man here, there would be an impartial respect had to one duty as well as to another. 4. Where Inte∣rest, Credit, Inclination, or Affection pou••s, they drive not only violently and partially, but irrationally, and can∣not

stay nor endure to reason and debate things, or to be disswa••ed from the thing towards which there is an incli∣nation and will, neither will give a hearing to what may be said to the contrary: But Conscience in its impulse, is rational and sober, goes to the Word, and would ha••e matters calmly seasoned and debated, and is the better satisfied the better the business be debated and cleared, because it like••h and loveth rational service: Rom. 12. 1. and therefore layeth every thing to the rule, and readily conte••teth with corruption, with which inclination sideth. 5. When Credit, Interest, and inclination in their im∣pulses are thwarted, they storm, they vex and torture the man; but when the impulse of Conscience is thwarted, it hath a kindly pricking and stounding, the impulse of in∣terest or inclination being thwarted, con••useth and putteth thorow other (to spe••k so,) and being but a carnal fit of passion, maketh ••rothy, light, and distemperedly passio∣na••e; but it the impulse of Conscience be thwarted, it weighteth and stingeth deeply. 6. The impulse of Con∣science affecteth constantly, and choppeth evenly, though sometimes in its chopping it will be more quick then at another time, yet where it swayeth, it leaveth not off, but continueth chopping this year and the next, and ac∣counteth a thing evil or good in another as well as in a mans self, and in himself as well as in another, and at all times; but when a man is poussed by credit, interest, in∣clination or affection, he is like a distempered man in a Fever whose pulse beateth not evenly, he is not constant and equal, but up or down as the particular that affecteth him, 〈◊〉〈◊〉 his humour, or cometh near him: as for in∣stance, a man swayed by his interest will dispute for the government of such a person this year, and for the go∣vernment of another the next; for such an interest this year, and for a contrary one the next; for one sort of go∣vernment in Church or State as best this year, and for another as best the next; because his own particular in∣terest cometh in to side with it; and so he changeth his Principles according to his Interest, and disputes for one

thing to day, and for the contrary the next, thus his in∣terest forgeth and frameth principles to maintain it; which is an evidence that such mens great principle is their in∣terest, and that they are 〈◊〉〈◊〉 swayed from a native prin∣ciple of Conscience, else they would be more evenly and constant: therefore beware to take every impulse for the impulse of Conscience, many men wofully abuse Consci∣ence by their pretentions to it, as if some weighty, nay some extraordinary bond were on their Conscience, when as indeed inclination or affection or some other such thing pousseth them on.

The Third Question is, May not even Conscience some∣times err and go wrong? May it not pouse to that which is evil and sinful? and should it then be followed? Ans. Conscience may err, or go wrong two wayes, 1. In re∣spect of Light, by thinking that which is wrong to be right, 2. In respect of Practice in application of the Rule: And therefore it is needful to speak a word for clearing of both; And First, In the general, when we say that men should walk according to their Conscience, we understand it of a Conscience well informed, and in the exercise of Duty, as knowing its Masters will and doing it; for a wicked man may have a good Conscience in respect of Light to tell him what he shall do, and to challenge him when he doth wrong, though yet he will not obey it; Therefore we say for a man to have a good Conscience, is, to have a well informed Conscience, and doing duty accordingly.

For further clearing of this, There are Ten sorts of Consciences that men ought not to be guided by; Where∣of Five fail in the Major or First proposition, in respect of Light; and other Five fa••l in the Minor, or Second Proposition, in respect of Practice or Application: The Five sorts that fail in the Major Proposition or in respect of Light, are these. 1. An Erring Conscience, when the Judgement is mis-informed, and accounteth Duty to to be Sin, and Sin to be Duty, as it was with these of whom the Lord speaketh, Iohn 16. 2. The time cometh

when whosoever killeth you will think that he doth God ser∣vice; Though an erring Conscience be not so properly to be called Conscience, for it rather gives offence then edi∣fies, yet this Conscience, such as it is, putteth a man in∣to a strait, that he can neither do nor forbear; that is, it necessarly, while it remains, involveth him in sin whe∣ther he do or forbear; Hence it is said of such a Consci∣ence. ligat sed non obligat it bindeth up the man, but doth not oblidge: For the man that hath th••s erring Con∣science, making him think that such or such a thing is a necessary duty, when in the mean time it is a Sin; in fol∣lowing the impulse of his Conscience, sinneth against the Law of God; as suppo••e it be in persecuting, or killing; t••e Servants of God, which he thinks good service; neither will the error of his Conscience excuse him here, because he should have endeavoured to have it better in∣••. For These that sin in the law shall be judged by the law: And if he forbear to do such a thing he sinneth a∣gainst his Conscience, for he supposing it to be Gods mind which it directeth, and his Conscience being to him in place of God, he is guilty, as if what he doth were done directly and immediately against God; for to him it was so, and he thought so, and thus, through his own cuipable ••ccession, it layeth a necessity of sinning on him, whether he do or forbear; yet it never oblidgeth nor can oblidge him to go contrary to the Law of God▪ as sup∣pose he thinketh that such a Minister, who is an honest and faithfull man, should be Deposed or Excommunicat∣ed, it doth not oblidge him to persecute an innocent and honest man, and yet if he endeavour it no••, he sin∣neth against his Conscience, in countenancing of that Person, which he in his mis-apprehension judgeth to be Sin: This may seem to be somewhat strange and para∣doxal; but it is the wofull effect, and bitter fruit of the want of Light, and of a well-informed Conscience, and it floweth not from the nature of the Word of God, nor from the n••ture of Conscience, but from our own Cor∣ruption, making•• no use, or an ill use of the Word of

God, the Superior of the Conscience: So that there is hardly a worse thing then ane Erring Conscience; Be∣cause, whether the man that hath it forbear, or doe, to him it is Sin; only, if the thing be indifferent, it oblidg∣eth to do, or forbear; for when the Word determineth not, Conscience (though mis-informed) casteth the ballance to the side which it judgeth to be necessary; As for instance, it a man think it a sin to hear the Word with the head un-covered, he is oblidged to cover his head, and contrarily; for Conscience there casteth the ballance: but when the thing is unlawful on the matter, it may bind him up, while it remains in an Error, so as he cannot without sin counteract it's dictat; but it never oblidgeth him to sin.

2. An Opinionative Conscience, is not a good guide, That is, when a man hath some sort of Light, or appre∣hension of a thing to be Duty; yet fear••th that it may not be Duty, and hath some 〈◊〉〈◊〉 or 〈◊〉〈◊〉 about the matter; For 1. This is not Faith, but Opinion and in matters of Faith, Opinion cannot be a ground to rest upon; Therefore, Rom. 14. 5. Every man ••ughe to be fully perswaded in his own mind. 2. In matters of Practice, the impulse of an opinionating Conscience, will not war∣rand us; For when a man hesitats, he cannot do in Faith; therefore to do; it is sin to him, because he hath not perswasion; and in this respect, as to practice, he is like the man that hath the Erring Conscience, he can neither do nor forbear, but he sinneth. 3. If it be in a truth, not fundamental, Opinion may have weight with him, and swey him to that which is most probable, and hath most conveniencies with it (though in matters of Practice it be otherwayes) and it giveth Conscience peace in this respect, when that which hath most pro∣bability in it (as I have just now said) is inclined to

3. A Doubting Conscience (of some affinity with the former) which leaveth a man in an hover, or suspence, that he knoweth not whether such a thing be Duty, or if such a thing be Sin, or not, certainly here a man is

bound not to do doubtingly: For he that doubteth is damned; if he do; Rom. 14. 23. And yet there is hazard in forbearing, if the thing be duty; yea in this case there is a necessity of sinning (bu•• still of the mans own con∣tracting) when there is not a mids, but either the man must do or forbear, yet in this case its best for a man to betake himself to the safest side, and to hazard on suffer∣ing rather then on sin; As for example, a man must ei∣ther do such a thing of the lawfulness whereof he doubt∣eth, or be••n hazard of losing much, or all that he hath in the World; He knoweth that suffering simply con∣sidered is no sin, and he is some way matter (to say so) of his own suffering, but not of his doing; since he doubt∣eth, and his doubting layeth this obligation on him, ra∣ther to abstain then to do, and to take his hazard of suffering, for in dubiis tutius est abstine••e; and in this case no mans authority can oblidge and bind the Consci∣ence to a thing as duty, neither can it be loosed by meer Authority, or respect to men when it doubteth▪ Because no mans meer authority can quiet and satisfie the Consci∣ence; nor keep the man skaithless before God, when on such an account he doth any thing doubtingly.

A 4. Sort is a Scrupling Conscience, which differeth from the former in this, That it is clear in the main of duty, but scrupleth and is unclear in some accidental thing, that goeth along with it; As for instance, when one would pray, and apprehendeth that in praying he will take Gods name in vain, because it may be some blas∣phemous thought is injected into his mind; or when a man is about some necessary duty of his lawful calling, and hath some thing like an impulse of Conscience to pray, which haunteth, and some way vexeth him; This is a scruple, but upon a light ground, and hath little or no reason for it; yet it is born in with violence, and therefore in this case, a man is oblidged rather to go over the scruple and follow his duty; for, although he should endeavour to satisfie his Conscience, by reason in this case, as in the former; yet when the duty is clear, he

should trample upon what would hinder him, and go on with the duty, and in so doing, he trampleth not upon his Conscience, but upon that which cometh in to mar him in his duty, and followeth, or (to speak so) dog∣geth his Conscience.

A 5, Sort is a Weak and Infirm Conscience, which espe∣cially in indifferent things hindreth a man to use his li∣berty, as Rom. 14. 2. One believeth that he may eat all things, another that is weak eateth herbs; he will not take the liberty that God alloweth him, as it was with many in the primo▪ primitive times, who, thought not all mea••s to be a like lawful as to their use: Though this sort of Conscience should be informed, in order to its being brought up to the use of its lawful liberty; yet while it is infirm, and hath not clearness in the thing, it ought to lay on Bands for abstention; as the Apostle sayeth, 1 Cor. 8. and last, If meat make my brother to offend, I will not eat flesh while the world stand••th least I make my brother to offend; because by the example of his eating (as he sayeth before) his weak brother is emboldned to eat also, and so his conscience being weak is wounded, all which saith that we ought to study to be well acquainted with the Word of God, that Conscience may be rightly informed thereby.

Secondly, There are other five sorts of Consciences that fail in Practise or Application of the Rule, which ought no more to be laid weight upon in practice then the for∣mer. The 1. is a too narrow Conscience, that challeng∣eth too soon (with which many in these days are not much troubled, but rather run on the contrary extre∣mity,) as when a mans light is not clear in a thing that is indifferent, as the weak Conscience was wounded for eating a little flesh; thus ane infirm Conscience will readi∣ly challenge, and highten a si•• without ground; which is especially to be found among new beginners, who use to have a number of challenges for this and that, which yet cannot well abide the tryal; several particulars might be instanced in, as they will be sometimes challenged,

and disquieted for coming into such a company; which yet 〈◊〉〈◊〉 might have done warrantably; for not speaking when possi••ly it was their duty to hold their tongue; ••or speaking when yet it was their duty to speak; for taking so much meat and drink, which yet is but sufficient for the sustentation of nature; though they question not such 〈◊〉〈◊〉 and drink to be lawful for the kind, yet they are challenged and troubled without ground; as to the mea∣sur•• and quantity.

2. A too large and gross Conscience, which we fear is the ••orest and r••fest sickness among Consciences, a Con∣science that can easily digest many things, which being laid to the Rule, would be found sinful, a gross Consci∣ence is opposit to tenderness, and can hear of sin threat∣ned, without fear, which it is lying under, it standeth not on the offence of others; As in Corinth, There were some that went on in the use of their Liberty withour re∣gard of their weak Brethren, not caring whether they offended them or not; it regardeth not other folks Consci∣ence in indifferent things; it will not only confidently come near to ill, but hazard on ill whereas all appearance of evil should be abstain'd from: it's a narrow Conscience a∣b••deth over far a back, so a gross Conscience cometh over near; it will put persons to eat to drink, and to be cloa∣thed too libe••ally, prodigally and vainly, because these things are la••ful.

The following 3d, 4th, 5th, Sort of Conscience are degrees of one and the same kind, some whereof are in∣cident to Believers, some not.

The 3d, Is a sleepy Conscience, such as was in David, in a great measure, when he ••ell in Adultery, Murther, and in the Sin of vain numbering the people; opposite to this, is a wakened Conscience, that cryeth loud, and knocketh hard, the more sleepy and drousie that Consci∣ence hath been, it rappeth the louder and harder when it is wakened; therefore men had need to be so much the more awar of the f••rmer gross Conscience, that it draw not on a sleepy Conscience; and when Conscience speak∣eth

not, but is silent now, know that for the time there is ground to fear its being fallen a sleep.

A 4th Sort is a hardned Conscience, which is▪ when, not only the Conscience is sleeping, but the life is much put out of it by habitual sinning; And when men thus put out the light and life of their Conscience by sinning, God is provoked to put it out by judiciall hardning (as we see in Pharaoh) that no challenge bits on them: There are lesser measures and lower degrees of this that are incident even to the godly, and not only to several reprobats which come not to Pharaoh his hight.

A 5th Sort it a Cauterized Conscience, that is said in the Scripture to be sea••ed as with a hot iron; this hard∣neth in a very high degree, when a man runneth over the belly of his Conscience trampling on it, and doing all in a manner that he can to make it sensless and benumn••d, so that he is no more sensible of a prick from it, then dead flesh is of the thurst of a pin, or of a knif; habituall sin∣ning, and the Judgement of God joyned together bring on this, which is called, Rom. 1. 28▪ giving up to a re∣probate mind, so that as it is, 32. Though they know the judgement of God, that they who commit such things are worthy of death, yet not only do the same, but have pleasure in them that do them.

It is not of these Consciences that we mean, when we say that ye should so walk as ye give not offence to your Conscience in any thing; the Conscience of many speak∣eth, but alace they stop the mouth of it; therefore take every sort of Conscience to the Word, and suspect that Conscience that is silent when the Word speaketh.

A 4th Question is, Whether a man that hath an erring Conscience may not have peace and quietness? If so, how may that peace and quietness be discerned from true peace of Conscience? (where also the 5th Question is somewhat at least indirectly touched on.) Answer, A Conscience, may be pleased while it is erring and in a wrong course, but it cannot have true peace; even as we may please our Brother when we flatter him in his sin, and please him

not to his edification; so a man may have not only quiet∣ness, but a sort of delight and sainness in an erring Con∣science, but no true peace, because it wanteth the Word of God for its ground; even as an hardned Conscience may have quierness and yet want true solid peace; as when Conscience is mistaken or in an error, and agreeth well with the mistake or error, it will be well pleased; so when it is humoured and applauded, it is well pleased, and will make the man think that he doeth God good service, while in the mean time he is doing nothing less; yea it will have a sort of delight and fainness flowing from the delusion of its light, and will make the poor man to be well pleased and satisfied when he gets that which he is seeking, to succeed and go with him.

But how shall it be discerned? Answer 1. It is suspicious∣like when the Conscience is overwell pleased, and when Conscience and mens humours are both pleased together, and when corruption doth not side and take part against it, this (I say) is a shrewd evidence that Conscience is er∣ring; for when a man is going aright about his duty, cor∣ruption, will be against him; but when all is silent it is no good token; when Paul is a delighting himself in the law of God, there is a law in his Members rebelling a∣gainst the law of his Mind, and leading him captive to the law of Sin in his Members. 2. It may be known by this, when Conscience hath more contentment and peace, and greater delight and fainness in such or such a particular supposed duty, then in all other duties; as for instance when a man thinketh nothing of but undervalueth Infant-Baptism, and must needs be baptized over again; and when he is re-baptized, he hath more satisfaction and (as he thinks) more comfort in that Duty and Ordinance, then in all other duties he goeth about, (though his re∣baptizing be indeed no duty called for from him), that is an evidence of an erring Conscience; for if it were the peace, comfort and satisfaction of a well informed Con∣science, he would have comfort, if not alike comfort in all Duties and Ordinances; so when some men have more

delight in making others to become Antinomians, or Sepa∣ratists, or Quakers (they being of such a Judgment, Por∣swasion and Sect themselves) then in gaining men fre•• Popery to be Protestants, or it may be from being meerly natural men to be in good earnest exercised to Godliness; and like the Pharisees will compass Sea and Land for that end, not to make them children of God, but to proselyte them* 1.1 to their own Sect; That is a shrewd token that it's mens par∣ticular Interest and Humour that swayeth them more then Consci∣ence doeth, or if Conscience have influence here, it is an erroneous and mistaken one. 3. It may be known by a mans more com∣mon and ordinary frame and way, it is hard to say that Conscience putteth a man to such or such a thing, and to change his way in such or such a particular indeed to the better, when yet it doeth not set him on endeavours in the strength of Grace to change his way and life in the general tract of it; for as true Grace is uniform, so a well informed and truely good Conscience, makes a man en∣deavour an universal and uniform change in his way; and without all doubt it is as clear a duty to pray, to search his Conscience, to walk without giving offence, to hear the Word, to meditate thereon, to injure no man, &c. and yet he will be strick in such a particular, but prayeth no more, waiteth no more upon Ordinances no bet∣ter then he had wont to do, &c. this looketh very like an erring Conscience, for (as I said just now) Con∣science maketh not a man to change in one thing only, but it puts him to endeavour also a change in all: There∣fore beware of such deceit••, for Conscience is much abused in this time; it is indeed an excellent thing to keep a good Conscience and void of offence; but it's a desperate thing to make a Shoe-horn or Stalking-horss of Conscience, to make it subserve our own humour, and the carrying on

of our own particular Interest; or to leave the Word and to pretend Conscience, and to be swayed by Interest, un∣der pretext of Conscience: There is great need then to look well to the Word, and to have the Word and Con∣science going hand in hand together; to keep near God, and to walk in holy fear that Conscience have not any thing wherewith it may charge us justly.

Notes

• * 1.1

  It would be adverted here, at what time the Author preached these Sermons; least several of his instances should not seem so pertinent; It was when temptations to these things were strong.