THE Deputy Divinity OR, Inferior Deity AND Subordinate God in the World, Conscience, I say, 1 Cor. 10.29. A Discourse of Conscience, Being the substance of Two Sermons, delivered: One of them at the Temple-church in London: The other in the Country. By HENRY CARPENTER, Minister of the Gospel at Steeple-Ashton in Wilts. London, Printed for N. Webb, & W. Grantham at the Bear over-against the little North-door in Paul's Churchyard, 1657. To the Truly RELIGIOUS AND Right Noble Lady, THE LADY Dorothy Pakington: The Promises of both lives. Madam, MY Grateful Purposes long since engaged to your Ladyship's service, were never yet so Advantaged by opportunity, as to make the World the witness of their sincerity. Difficult and perplexed times, occasion too much neglect of duty, and make place for pardon. This little Book, and small Comment upon one of the greatest Books in the world, (whereof I humbly present you with the Dedication) hath nothing to commend it up so high as your hands, but the weight of the Subject, and the simple integrity of the Author, obliged not more to the memory of your dear Father (my very good Lord and Patron, of undefiled hands) then to your own merits and excellencies, whereof I had once the honour to be an unworthy Servant, and have still the duty to be an observer and admirer. As for myself I must know who I am, but for this thing here in hand, I may wish it laid to heart, for a Jewel is a Jewel though wrapped up in plain leather, or in brown paper. Now that the God whom you serve in your spirit and Family, would in blessing bless you in all your Relations; and that the same God who hath so begun to glorify you in those graces wherewith he hath enriched your soul, (making you an eminent and unfeigned example of Goodness, even in this Age) will also Perfect and Crown these graces with Glory: Is the Prayer of, Madam, Your Ladyship's Humble, Faithful Servant, For Jesus and Conscience-sake. H. CARPENTER. To the Reader. Christian Reader, THat which one spoke of his learned Tractates, Justus Lipsius' Politics B. King on Ionas. Nihil egisine Theseis. Et nihil nostrum & omnia. and another (from him) of his rich Lectures, may the less misbecome me of this plain poor piece of mine, That I have done little herein without good guides. And though in one sense all may be mine own; yet in another, not much more than nothing.] For where I liked the waters of other men's wells I drank deep, and elsewhere I did but sip: And (as one observes of Ruth) I have sometime but stood to glean, Rab. Solom. and sometime sitten down. Here it is (such as it is) presented to thy good acceptance; if here and there it give thee any new lesson, bless God for thy Instructor; And where it doth but rub up the old, despise not thy Remembrancer: who hurts none by these but himself, in the danger of the attempt, changing Tongue into Pen, and ears into eyes; (The severer of the two.) But that which discourageth many provoketh me, of purpose to show how hardy I dare seem, rather than be ungrateful to those my many friends, who have required this at my hands, for thy good, which if thou find, remember God in thy praise, and me in thy prayers. H. C. THE Deputy-Divinity OR, Inferior Deity AND Subordinate God in the world. 1 Cor. 10.29. Conscience, I say. WHAT one said well of Laws [That many good Laws were made, but there wanted one Law to make us put all those Laws in execution] The like may we say of Books and Sermons, [Many good Books are written, and many good Sermons preached, but there wanteth one Book, one Sermon to make us put all the other in practice, and that were good indeed, worthy of the reading and hearing. And I know none more likely, through God, to do this thing, than upon this subject of Conscience, (I may commend the Text, though not the Sermon) which being good, (as one said of Justice) is a Synopsis and Epitome of all virtues, a medicine to cure all soul-diseases, and to deject all book-surfeitings. Conscience itself is a Book, Rev. 20.12. one of those Books to be opened at the last day, to which all men shall be put, and by which they shall be tried and judged, (viz.) The Book of the Creatures, The Book of the Scriptures, The Book of the Conscience. A Book of Books, for the Informing and Reforming whereof all other books should be Printed, and Sermons Preached; for indeed what should all Divinity-books, and Law-books be but glosses and Comments upon this Text? Maledicta Glossa quae corrumpit Textum. And cursed be that Gloss which doth corrupt the Text, viz. Go against Conscience. The wise man makes as if all other books and studies without this, Eccle. 12.12, 13. and in comparison of this were vain and endless [of making many books there is no end] True (saith the Gloss upon it) [Of books that are written to no end.] There are great outcries made against places, times, and the World, for being naught and bad: But alas! All places naturally are equal, being but several parcels of the same common Earth and Air; and all times naturally are equal, being distinguished by the same constant and uniform motion of the Heavens; what ail places, or times, or the world? They were all good, if men were so; and men were all good, if their Consciences were so; nothing maketh bad times, but bad men; and nothing maketh bad men but bad Consciences; Ill Consciences are the springs and pipes from whence come all the evils that spoil places, times, Mat. 15.18, 19 and world. And I know no remedy to that of Elisha's curing the naughty waters of Jericho, for the cry there was for sound much the same [The waters are naught, 2 King. 2.19, 21, 22. etc.] [He cast salt into the spring, and healed the waters.] The waterspring of all our actions (good or evil) is Conscience; Prov. 4.23. and as men's Consciences are, so are their actions; as the spring is, so is the issue; [The issues of life and death are out of the heart and Conscience] The spring of all, [O that God would cast salt into the spring] heal and mend Conscience, and all will be mended; For good Consciences make good men; and good men will make good places, times, and World: Conscience, I say. Here I find Conscience as in common and in general, therefore shall not trouble you with particular context here, where is intended no longer stay than while we have to do with Conscience in general: [Conscience, I say.] Wherein I propose unto myself and your attention (for order sake) this Method. 1. The Truth of it; That there is such a thing, Though the Text be not divided by parts; Yet the Discourse should be limited by bounds. which is so called. 2. The Nature of it, What this thing is which is so called. 3. The Original and condition, Whence and what manner of thing it is, so called. 4. The place and Situation of it, Where this thing resides which is so called. 5. The subject of it, whose and with whom this thing it, which is so called. 6. The ground and reason, Why there is at all such a thing, which is so called. Conscience, I say. 1. The Truth of it. That there is such a thing in the general which is so called, 1. Quod sit. seemeth past all question, not only by the writings of holy men of God, inspired by the holy Ghost, Dr. Hammond. both in the New Testament, two and thirty times under the particular express term of Conscience, (so frequent among the Evangelists and Apostles) and in the Old Testament (though but once by the Greek Translators under that notion, Eccle. 10.20. Eccles. 7.22. Dan. 7. yet) often under the general terms of Heart, Rom. 2.15. Rom. 8.16. 1 Cor. 2.11. 1 John 3.21. Soul, Spirit, and Thought] and so the Hebrew ever; you can hardly find the term Conscience with them, but commonly one of these: As St. John, who so much abounded with Hebrewismes, [If our Heart condemn us, etc.] meaning our Conscience. Thus not only upon sacred Record, but also by human writers, Their Paedagogus, their Genius, their Guardant Angel, and the like, meaning Conscience. Yea, by very Heathen themselves, in whom this light of Law and Nature is conserved; there being no People so barbarous, but that part of Conscience which is called Synteresis, keepeth in them some sparks of the knowledge of good and evil, which the most profane man that ever was cannot (though he would) get utterly extinct and suffocate. The Dictates of Conscience have apparent impressions in the most Miscreants on Earth, Dictamen Conscientiae. in whom Nature itself shrinks and sighs when it hath done ill; joys and elevates itself when it hath done well. And what is all this but the act of Consc. their Master-Phylosophers make the soul a building, consisting of many rooms, some higher, some lower, whereof the highest is the Understanding; and this again is either Speculative, containing some general Notions and Principles of Truth: Or Practical, containing the like Principles and Axioms of good things, which at first were and still are (in part) left in the soul of man; and this even in their judgement is called Conscience. And now if the Testimony of an Adversary be strong for an Adversary, Why may not this Theological Truth get some advantage by consent from Heathens, in whom so much light of Nature and Law is reserved? Who shall question a Deity, if the very Heathens acknowledge it? and who can deny a Conscience, if the very Pagans confess it? Nay by unreasonable creatures themselves; An irrational animal Conscience. Dr. Hammond. for there is some shadow of this in a beast, as there is of reason, (some shadow I say) whose secret instinct of nature, (which answers to the Heathens Dictamen, Jer. 8.7. whereby [the Stork, Turtle, Crane, and Swallow, &c] are inclined to do that which upbraids man) is to them in place of that which is called Conscience to man; And thus for the Truth of it, That there is such a thing which is so called. 2. 2. Quid sit. The nature of it. What in the general this thing is which is so called Conscience; for we may with the Israelites ask [what is it?] Exod. 16.15. being a kind of Manna too: But let no man ask here of Conscience, as Pilate did there of Truth, John 18.38. [what is it? and go out] but stay and attend a while. For it is a word of great Latitude, and of Infinite Dispute; and it is a thing much talked of, little known, and less practised then understood; Mllaem ut me reprehendant Grammtici, quam ut non intelligant populi. Therefore herein the best learning is to be most plain; and so I may be profitable, I care the less to seem artificial, in regard of that we have in hand: Conscience, I say. And note we now both Name & Thing. For things as well as men should be known by their name. The name of it; which according to the Etymology of the word, 1. Quid nominis. both in Greek and Latin is A joint knowing or seeing together: Syneideses Conscientia. Diversely to be taken- subjectively (if I may so speak) another's knowledge joined with ours; the joint knowledge of two persons together, two Secretaries, Records and witnesses; one on Earth, the other in Heaven; Jobs (witness in Heaven, Job 16.19. and Record on high) so that man can know nothing himself alone; there must be another besides man's self, and this other is God: And therefore God and man are so joined together in Conscience, 1 Cor. 2.11. 1 John 3.20. Rom. 9.1. which God hath deputed to give witness and sentence with him and before him; man's joint knowledge with God's: Conscience, I say.— Objectively; of one thing and another; the joint knowledge of two things together; A Rule and an Act at once; Science is of one simple object; Conscience is of two laid together, and then with one Act of the intellect apprehended jointly; whence (likely) it came by the name of Conscience, I say. — Actively also, Scientia cum alia Bernard. two joint knowledges together, both one and another, etc. And thus for the name, Conscience, I say. The thing and nature of it (though better felt than described, 2. Quid Rei. yet) may be thus conceived: [Conscience is a Divine thing, a standing power in the soul of Man; there set and appointed by God to take knowledge and give notice of its spiritual state and condition, in what terms it standeth with God] Or thus, Conscience is the judgement of man upon himself as he is subject to the judgement of God. [Judge I pray betwixt me and my vineyard] [Judge ourselves] that is, In our Conscience. Isa. 5.3. 1 Cor. 11.31. Divines do usually express it by a practical syllogism (as they call it) Pro and Con: Whereof — The Major and proposition is made by Synteresis; that is, some knowledge of a Rule (what we should do) in the word. — The Minor and assumption, is made by Syneideses; that is, the knowledge of some Act in life, what we have done. — The Conclusion by the act and office of Conscience, with us or against us, excusing or accusing, absolving or condemning, comforting or tormenting. As for instance. — [To be carnally minded is death.] Rom. 8.6. — But I am carnally minded. Therefore I am in a state of death. And so on the contrary; — As many as are led by the Spirit of God, Rom. 8.4. they are the Sons of God: this is from knowledge of the word of God. — But I am led by the Spirit of God; this is from knowledge of a man's heart and life. — Therefore I am the child of God. Thus Conscience is very rational and logical; it can hold and urge an argument well in right mood and figure; though Scholars only are artificial, yet Conscience enlightened is a good natural Logician. As the Apostle told the Christians at Rome (who were scarce ever at Athens) that they had Logic enough to argue themselves [Dead unto sin, and alive unto God, Rom. 6.11. through Jesus Christ our Lord] The original word means thus, [Exercise so much Logic in yourselves, and like good Logicians prove yourselves, etc.] And thus for the nature of it in general, what this thing is which is so called. 3. 3. Quale sit. The original Quality and condition of it in general. Whence and what manner of thing it is; Conscience is of God (and things only excellent are so termed) of God, Psal. 36.6. Psal. 51.17. I say; A spiritual thing, very sacred and divine, much like God, as in other respects, so in this, not easily comprehended: A subordinate God. Nay some goodnatured Atheists have so Revered and Defined it, as the only Deity in the world; and in proportion fancied nothing but Godlike of it: Nothing indeed more God like and Divine, as seeming to partake of the Immensity, Infiniteness, and Omnipresence of God. To illustrate the Quality and Condition of it, the Holy learned of old time as well as new, have many say and similitudes: For transcendent things need many words for their conveyance unto common apprehensions. One calleth Conscience [A just and impartial Umpire betwixt God and man] speaking the truth and right. Umpire. Another terms it [An Authentic and Divine Echo both of the Mercy and the Judgement-seat] saying as God saith [If it condemn, Echo. 1 John 3.20, 21. much more will God who is greater; [And if not, neither doth God.] One of the Greek Fathers styls it [The Souls Lantern] by it to see herself and her sins: Lantern. But as spirits (say some) first make the lights to burn blue, and at the last to go quite out; So the Devil with his blast would blow [this Candle of the Lord in the belly] (as Solomon calleth it) out, Prov. 20.27. that the soul should see nothing by it. Another calleth it [The Stomach of the Soul] That whereas sin, Stomach. like the book in the Revelation, which St. John was bid to eat [sweet in the mouth, Rev. 10.10. but bitter in the belly] goeth glibly down, as smooth as Oil; Conscience disdaineth and loatheth it, Fa●tum Infectum. and fain would cast it up again, (but that a thing done, cannot be undone) yet it yeoxeth and reacheth, and exhaleth many loathsome savours; it upbraids the sinner. One calleth it [A secondary Law or Bible, Book. Bernard Chrysost. hodex animae. a living and walking Book] annexed to the soul of man, consisting of two parts or volumes; The Law-book of Statutes; And the Chronicle-booke of works; one for Rule, the other for Acts. Another calleth it [A Schoolmaster] Monitor and Corrector of the soul, Origen Paedagogus animae. mind, thoughts and ways; and indeed they far much alike at the unworthy hands of the misdeeming World; for though a good School Master be one of the best members in Church and Commonwealth, Quem Jupiter odit, hunc Paedagogum facit. yet hated and despised even to a Proverb, not caring to be troubled with them; So with Conscience. It is styled by one [The House of the Soul] because there, if anywhere, House. men may be properly said to be at home; Pro. 23.7. and at home men are (though not abroad) what they are; [As he thinketh in his heart and Conscience, so is he:] As when we receive Summons from Superiors, the Messengers follow us not to our idling places abroad, but come to our houses (supposing every man to be at home) and there fasten their Scripts upon the door: So God's Ministers and Messengers look for us with their Summons at the houses of our Consciences; And oh how many Scripts have they fixed upon our doors! And is it not pity that this our sumptuous house should lie waste, ruined and decayed? And by another [God's Secretary and Apparater, His Commissary and Minister, Preacher. God's Preacher in our Bosoms: And it is a most certain Rule, That that man that will not regard the Preacher in the Bosom, will hardly regard the Preacher in the Pulpit: And the reason of the one's profiting so little, is because the other is neglected so much. And [The Souls Looking-glass] clearer than Crystal, Glass. Speculo Similis. wherein by reflection we may see all of ourselves; and therefore the Conscience is called Anima reflexa, [The Soul reflecting and recoiling upon itself] As St. 1 Cor. 4.4. Paul did, [to know by itself] or, A reflexive Knowledge: Scientia Reflexiva. First the mind thinketh or knoweth a thing which is either good or bad— Then it reflecteth by thinking and knowing again, knowing that we know it to be good or bad: As men say vulgarly [I know what I know.] 1 Kings 2.44. And as the King to Shimei [Thou knowest all that thine heart knoweth, etc.] And this is the Act of Conscience, this joining of the second knowledge to the first, giveth it the name of Conscience. Resemblance of this we have in the eye, that can see all visible objects, all things that are to be seen, and yet seethe not itself but by reflection, & the help of a Looking-glass: So the mind of man that can look upon and into all creatures, yet cannot behold itself but by Conscience, which is [The whole Soul with its eyes inward.] Forerunner of the last Judgement. Another calleth it [The Forerunner of the last Judgement] the private before the public Judgement day, Praejudicium extremi Judicii. as your Sessions before Assizes: even the truest Almanac in our own breasts and bosoms, Tertullian. foreshowing the weather of the future world, and what shall become of us at the last day. And thus for the quality of Conscience in general, whence and what manner of thing it is. 4. 4. Vbi sit. The proper Place and Seat of it. And here as between Christ and two of John's Disciples [Master, John 1.38. where dwellest thou? Come and see] the habitation is not the Body, but the Soul; not in the Face; 1 Cor. 2.11. no other man can know it; not in the Speech; no hypocrisy or dissimulation of man can thrall it, to justify his words and deeds, although a thousand times alleged. It is the Deputy of God in the soul of man; Ames. and yet here all do not accord about it: — Some give it as belonging only to the will, Barlow. for the agent and working power of it, as only practic. — Some to the Mind for the understanding power of it, as only Theoric. Actus rationis applicans scientiam ad opus. Aquin. — Some to Reason, for the discoursing power of it, driving to issue by discourse. Some call it an Habit; others an Act; others a Faculty; with their several arguments Pro and Con: [This is that I told you before) Men hardly know what to make of it, it is so divine. But I decline the Casuists and Schoolmen (who speak most herein to men's heads) of purpose to speak unto your Consciences; [Consciences, I say.] Sure I am that the Apostle distinguisheth it both from the Mind and from the Will, Tit. 1.15. 1 Tim. 1.5. as a different and distinct thing, and that for good Reasons. 1. Because the mind dealeth most in generals and universals; but Conscience meddleth all in a man's own particular proprieties, of thoughts, words and deeds. 2. Because Conscience is so far from being one of both, or both in one, that it sitteth in the soul as a controller over them both, in their Acts of thoughts and desires. 3. Because there is secret Jealousy, and open Hostility between them; the other powers of the soul taking Conscience to be but a Spy, do what they can to sculk, evade and hid from it; to delude and deceive it; to oppose or depose it: Conscience on the other side, striveth to keep its ground, and to hold its own, Self-reasonings, conferences, mutual Apologies and exceptions. Rom. 2. till it be blinded or bribed, proceeding in its office (in despite of all opposition) citys all the powers of nature, sitteth upon them, examineth, witnesseth, and judgeth, even to execution. So that the proper seat of Conscience is the whole Soul, there placed next under God over all men. Their ground seemeth too weak, and their room too narrow, that would confine Conscience to any part (one or other) of the soul. It is in the soul of man, Anima est indivisa tota in tota. not as a part of a part (for it is indivisible) but as whole in the whole, and in every part. Not in the understanding alone, or will alone, or reason alone, nor in memory or affections alone, but it hath place, office and acts, in all and every part of the soul, as the soul hath in every part of the body; exercising seeing in the eye, hearing in the ears, etc. — In the understanding it sitteth as Judge. — In the Reason as Accuser. — In the Memory, as Witness and Register. — In the Will and Affections as Gaoler and Executioner, Accusing or Excusing, Absolving or Condemning; Comforting or tormenting. And yet one of our Countrymen hath appropriated unto each part of the soul a distinct Court or Office; — To the Sensitive part, The Court of Common-Pleas. — To the Intellectual part, The Court of Kings-Bench. — To the spiritual part, The Court of Chancelry: In this Court all causes are handled, but still with special reference to God; Here sits the Conscience as Lord-Chanceller, and Synterests as Master of the Rolls: To this Court all the powers of man own and pay homage, what ever it be, whether Act or Faculty; whether of the practical understanding or judgement; it is placed in the soul of most absolute power, next under God over all in man. And thus for the proper place and seat of it. 5. The Subject of it. 5. Quibus sit. Whose and with whom it is, which generally considered, is a general thing, common to Angels, Devils, and Men. — To Angels, as appears by the Angel's speech to John, when he would have worshipped him [See thou do it not] The Angel had something within him that told him he was John's Fellow-Servant; Rev. 19.10. and therefore not to assume divine Worship to himself, and that was His Conscience. — To Devils, by the Devil's speech to our Saviour dispossessing them, [Art thou come to torment us before the time? Mat. 8.29. ] even they had something within them that told them, They had a time of greater torment to come, and that was their Consciences. — To Men more properly, to all Men generally: There is in every man a Conscience, such as it is, good or bad. — A Conscience in the very Heathens [bearing them witness, Rom. 2.15. accusing or excusing.] — A Conscience in Hypocrites, John 8.9. Scribes and Pharisees [being convicted in their Consciences.] — A Conscience in good Men, 2 Cor. 1.12. as Paul had [The testimony of his own Conscience.] — A Conscience in bad Men, Tit. 1.15. [Their Minds and Conscience being defiled] Thus of the subject of it in general, a common thing. 6. 6. Quare sit. The Grounds and Reasons of it. God hath appointed this standing power in the soul of man, for two special Reasons above many. 1. For the honour of his Justice; To show how righteous a Judge the Lord is; Psal. 51.4. [That he might be justified when he speaketh, and cleared when he judgeth.] He commanded Earthly Judges not to judge without witness; and himself will not, (though he might:) He does nothing without witness, Acts 25.16. Mat. 22.12. but [brings the Accusers face to face] as Festus told Agrippa, which much convinceth, silenceth, and confoundeth, [To be judged out of its own mouth] like the wicked servant; Job 15.6. Luke 19.22. and as Eliphaz told Job: Therefore God for the honour of his righteousness in all his judicial proceed [hath not left himself without witness] in any soul, Act. 14.17. but placed a Conscience in every breast to bring in evidence, Pro or Con, before God, so just clear and righteous a Judge is the Lord— For the honour of his Mercy; to show how good and how gracious a Father our God is; in matching us with so near a Friend, so true a Counsellor; in not leaving man's wonderful forgetfulness of God and himself, and his own soul, without a secret Monitor and Remembrancer, a word and a voice behind him upon all occasions. In all his omissions and commissions, he cannot omit a duty, Isa. 30.21. or commit a sin, but his Ear shall hear a word behind him, when his Eye doth not see his Teacher; Job 4.16. He shall hear a voice in silence, his Conscience shall tell him of it; remembering our mindlesness, and spurring up our dulness against sinful omissions; and [Hedging up our way with thorns] putting some thorny threat or other in every path of sin, Hos. 2.6. against sinful commissions; making us say to Conscience, as David did to Abigail, 1 Sam. 25.32, 33. [Blessed be thou of the Lord, that thou hast met me this day, and blessed be thy advice, etc. And blessed be the Lord God who sent thee.] For (believe it) 'tis not the severest and supremest power of Magistrates, and their highest Courts of Justice and Judgement-seats; 'tis not Justices, Judges, Kings, Parliaments; 'tis not all the saddest and bloodiest instruments of execution, of death and vengeance, Swords, Guns, Blocks, Halters, nor any nor all of these that can keep men in order, and the world in awe, were it not for this mighty thing of God, Rom. 13.5. [subject for Conscience sake.] called Conscience, without which the whole world would tumble into disorder and confusion, become a Chaos again, and lose the form of a world. [Conscience, I say.] And thus for the doctrinal part in the six points of Conscience in general. Now because all Scripture given by Inspiration of God, 2 Tim. 3.16. is profitable not only for doctrine, but also for reproof, correction, and instruction, etc. So let this be used. 1. For reproof. Of three Errors in opinion. 1. 1. Error. That Conscience in general is not common to all, as if some men had no Consciences; whereas it is as possible for fire to be without heat, as for any man to be without a Conscience: The vulgar saying is, [Such a man hath no Conscience, etc.] But the meaning is, He hath no good Conscience; for as good none, as none good. But every man hath a Conscience, one or other, such as it is, good or bad: For it is a standing Power, created by God; and unmovably set in the soul of man, abiding for ever with him whether he be on Earth, in Heaven, or Hell. 2. 2. Error. That Conscience is nothing but a sad mood, or melancholy sit, or heavy damp and dumps on the spirit of a man, etc. Erroneously mistaking the effect of the cause: Whereas Conscience is a standard chained to man, ever remaining with him, when all his moods and fits of heats and colds, of fears and joys, and jollities, are over and gone. Let Hypocrites and Epicures slabber it with their jollity, and daub it with their formality, yet their Consciences will be sure one time or other, if not in the midst of their drunken carouses, and riotousexcesses (like those singers of a man's hand on Belshazzar's wall) get in the end and bottom) Dan 5.5. to sadden, sour, and spoil all, Prov. 14.13. yea even in their best services, (as in Cain's Sacrifice, when his countenance was dijected) there will be something (if not in the midst, Gen. 4.5. yet) in the end, to tell them That both their Acts and Persons are rejected. That Conscience is hanged or drowned, 3. Error. dead and gone a great while a go, etc. But alas, these are idle, addle opinions, Atheistical Proverbs, and sottish imaginations; had it been no more than this, That [Conscience hath lain long bedrid and speechless, etc.] it had been enough, yet it might be raised and recovered; But that he is dead, yea so shamefully and accursedly dead, 'Tis petty Atheism to say and think so. No, no: Ahitophel can tell you That though a man hang himself, 2 Sam. 17.23. yet he cannot hang his Conscience. Saul can tell you, 1 Sam. 31.4. That though a man kill himself, yet he cannot kill his Conscience, which is as immortal as his soul— Judas could tell you, Mat. 27.4. That no force or violence can suppress or curb it; for it made him carry back the price, and decry his sin, saying, [I have sinned.] Pharaoh could tell you, That no earthly might or majesty can bash or dash it, but that one time or other it will stare and fly in the sinner's face; for it did in his, (as great a King as he was) and made him say [I have now sinned; The Lord is righteous, Exod. 9.27. but I and my people are wicked.] Saul again could tell you, That no Mirth or Music can Charm or Conjure the evil spirit of it; 1 Sam. 16.14, 16. for his bad Conscience played the Devil with his wretched soul. And Joseph's Brethren could tell you, That time and years cannot expunge the writings, nor obliterate or eat out the engravings of it; for twenty years after (when there was no other Pursuer or Remembrancer) it accused them, Gen. 42.21, 22. and made them look wistly upon one another, and accuse themselves of their cruel unnatural usage of him, Nullum tempus occurrit Regi. [And they said one to another, We are verily guilty concerning our Brother, etc. Therefore is this distress come upon us, and his blood required of us.] And now having mentioned twenty years, 'tis the less notable to speak of Pharaoh's Butler's Conscience remembering him about one year after, Gen. 40.23. Gen. 41.9. [I do now remember my faults this day.] And verily so it is, That as many in youthful vanity and vainglory, do such violent wrongs in bulges and bruises to their bodies, as forty or fifty years after they sadly remember in the Aches and Ailing of pained old Age: So do many bear out insensibly for a time the bulges and bruises they have given their souls, it may be thirty, forty, fifty years, till the hand of the Lord be upon them, either in some heavy cross and sharp affliction, or a Deathbed, and then commonly Conscience remembers them; For Conscience will keep a grudge a long time, and is not so soon pacified as offended; though it doth not always show remorse, yet it always keeps remembrance; though in many men it sleep in regard of motion, yet it never sleeps in regard of notice and observation: And though not always speaking, yet it is always writing, taking Notes, preparing Bills and Items against that day to come. Nay death itself, that dissolves all worldly knots, and parts the nearest on Earth [Man and Wife] cannot part Conscience and Sinner; but it remains in him as a worm that never dies; Mar. 9.44. and as a fire that never goes out; Isa. 66.24. not on Earth, no nor in Hell. And thus for reproof of three errors and false opinions. 2. For Correction. Of three practical Errors and Misbehaviours of the World in point of Conscience. 1. 1. Miscarriage. In wrapping up Goliah's sword in a fair cloth behind the Ephod; In hiding the monstrous miscarriages, prodigious impieties, and devilish practices of the World, under that Religious name, and specious mask of Conscience. One man is of an erroneous opinion, and Hetrodox judgement, holds some false doctrine, by means either of the authority of the Teacher, or of the dignity of some eminent follower (as having men's persons in admiration, Jam. 2.1. Judas 16. and having the faith of Christ in respect of persons) or of prejudice and prepossession, sticking to his first persuasion, pride and obstinacy, denying place for retractation, or truer information, and this he calls his Conscience. — Another is of an irrefractory inclination, of an heady headstrong humour and propension, his senses not exercised to discern between his natural and spiritual disposition, Heb. 5.24. the motion of his sensitive appetite, and his diviner principle, his lower and his upper soul; and the former commonly is more obstreperous, importunate and clamorous for satisfaction then the latter; whereby a man thinks himself bound to do whatsoever he hath a strong mind, will and humour to do; and this he calls his Conscience. — Another is of a strong strange imagination and fantasy, which is a kind of irrational animal conscience; having the same relation to sensitive representations [those Laws in the members] which Conscience hath to intellectual (those Laws of the mind.) Rom. 7.23. Aristotle. And as fantasy supplieth the place of reason in unreasonable creatures; so it doth of Conscience in unconscionable, when a man is directed by his own conceit; and this he calls his Conscience. — Another is abundant in passions, fears, and animosities, with all their cross counsels and commands; yea and ignorant zeal, which (though of God) yet may be ranked with passion, Rom. 10.2. if without knowledge; and this he calls his Conscience too. — Another is possessed with satanical suggestions, diabolical delusions, enthusiasms and infusions of that black infernal spirit, as upon trial of spirits will appear, by the symptoms, 1 John 4.1. fruits and products of flesh and Devil [Adulteries, Idolatries, Gal. 5.19, 20, 21. Strifes, Seditions, Heresies, Envyings, Murders, etc.] And even these he calls his Conscience also. And thus, as Paul said of false gods in the world [For though there be that are called gods (as there be gods many, 1 Cor. 8.5, 6. and lords many) but unto us there is but one God:] So may we say of Consciences, [There be that are called Consciences, many falsely so called. But oh! that ever so sacred a thing, and so divine a name as Conscience, even among Christians, should be prostituted and forced to yield favour, respect, and shelter to the vilest things, as the errors, humours, fantasies, passions, and satanical delusions of men; this is one of the world's practical errors and misbehaviours, which falls first under this correction. And there is a second not inferior to it, 2. Miscarriage. which the world is guilty of, in three degrees of ill behaviour towards Conscience. 1. One is by strange neglecting and slighting Conscience often in its offices of rebukes and Counsels, and so estranging it, that it takes it unkindly, neglects its office, and speaks faintly, or not at all, like that disregarded Prophetess, This good Cassandra will speak no more. Conscience one while may be heard speaking to a man, Judg. 9.7. Psal. 34.11. as Jotham to the men of Shechem [Harken unto me, that God may hearken unto you:] And as David to the little children [Come and hearken unto me, and I will teach you, etc.] But if they will not come and hearken, than another while conscience thus neglected, despised and estranged, will sit down as discontented, see and hear all, and hold its peace, and for a long time speak no more. 2. Another is by stubborn resisting and opposing Conscience, in all its motions of persuasions, directions, and cautions, by cross contrary and contradicting practices, still setting against Conscience, in every thing, at every turn. And this Conscience takes very indignly; as Moses, when Pharaoh resisted so obstinately all his motions and mediums, saying [Get thee from me, take heed to thyself, see my face no more, Exod. 10.28, 29. etc.] Moses then answered [Thou hast spoken well, I will see thy face again no more.] semblably men may so long resist and outface their Consciences by obduracy impenitency, and custom in sin, that Conscience may sit down as abused and opposed, look a long time on other way, as if it had vowed to see a man's face again no more. 3. Another is by Malignant impudent baffling decrying, and beating down of Conscience in all its offices, acts and operations of rebukes and admonitions, by out ragious affronts and interruptions; that the voice of Conscience may be drowned (be it never so shrill) by louder out-cries, and sounds of Drums, Trumpets, and Bells (as in those bloody sacrifices of Molech, to drown the cries of the children) of vain pleasures, carnal company, worldly jollity, and riotous excesses, wine & Music; whereby even an importunate loud-speaking Conscience, may be for a time as put out of countenance unto silence; and this Conscience takes most heinously to be thus affronted, abused and baffled, and so seems to sit down as offended, and seeing and hearing all, and saying nothing; 2 Cor. 2.11. A devilish devise of Satan, and damnable practice of the world; and this is another of the world's practical errors and misbehaviours in those three degrees which falls in the second place under this correction. And a third which comes not far behind it, 3. Miscarriage. is the world's abominable and odious, mad and ridiculous practice of misbehaviour against Conscience, endeavouring to suppress and banish, shut out and shake off Conscience, as thinking to make away with it; But 'tis like that Heathenrage against God's Son, Furious and vain: Psa 2.1, 3 A vain thing indeed in two respects: 1. Because it is a thing impossible to be done totally & finally; though the acts may be intermitted, and the degrees may be remitted for a time, as if [Conscience were put away] yet it sticks so close, 1 Tim. 1.19. that a man may as soon part with himself as his Conscience; 1 Cor. 11.13, 28. for Conscience is a man's self in Scripture-sense; [Judge in yourselves] that is, In your Consciences: Men may shift clothes, places, companies, but not Consciences; for a man's Conscience is most bold and familiar in his most private retiredness; like Ehud to King Eglon; Judg. 3.20, 21. it hath oft times a secret errand and message from God to a man, when silence must be kept, and all that stand by must go out, and then it thrusts a dagger into the belly (blade, haft and all) hardly plucked out again. Though Conscience since the fall of man, be grieveously corrupted and obscured, yet it cannot be quite ejected and destroyed: The vilest Atheists, basest Wretches, and most hellish Miscreants in the world, 1 Tim. 4.2. though they may seem to choke and smother, or blind, or bribe it, obdurate or sear it, by vicious practices, and riotous outrages, as desirous to make away with it; yet their fury is all vain: Be men as senseless and secure, as sleepy and benumbed, as blinded and hardened in Conscience as the Devil and their own corrupt hearts can possibly make them for the present; yet that Lion that lies at the door will be roused, and that Samson will be awakened, to break in, and pull down first or last [in due time:] As it is said of evil men [Their feet shall slide in due time] either here or hereafter Conscience will be known and found, Deut. 32.35. and the things that shall come upon them make haste. If not in the day of life, then to be sure at the day of death, or of judgement, when the heavy weights of sin shall be hung upon those lines, than I say shall the hammer of Conscience strike thick and indistinctly with terror. For as they say of Witches, That their familiar spirits leaves them at the Gaol, and will serve them then no longer. So the Devil that hath charmed the Conscience, all the life time, that it could not do its office and perform its function well, removeth his spell at the approach of death, to drive the sinner to despair, by speaking all at once; men were better hear Conscience when it would speak now a little, and then a little, as they can bear, rather than by misbehaviours toward it, to force it unto such long silence, that at last it must speak all at once, which who can bear? Oh, 'tis heavy hearing all at once; as falling all at once, once for all; when Conscience shall take up those words in Isaiah [I have long Isa. 42.14. time holden my peace, I have been still, and refrained myself; now will I cry and destroy, and devour at once.] And as it was in the Fable of the blind Woman and the Physician, coming often to her house to cure her, never departed empty, but still carried away a portion of her best good; so that by that time that her sight was recovered, all her choicest goods were gone. So this blinded charmed Conscience sees not the ransacking of the soul, and spoiling of graces, till it be left empty, and then it sees and cries (with Esau) too late for a blessing: And therefore though some wretched men by their wicked commissions of evils, omissions of good, and procrastinations of their repentance and conversions to God, seem as destitute and void of Conscience, as the very beasts that perish; yet Conscience will stand forth and appear in due time, and show plainly that it was present with them every moment of their lives, and privy to all their evil acts, Psa. 50.21. thoughts and ways, by reproving and setting them in order before their eyes; and making them say with David [O Lord, Conscience, Psal. 139.1, 2, 3. thou hast searched me, and known me; thou knowest my down lying, and mine uprising, and understandest my thoughts: Thou compassest or winnowest my paths, and art acquainted with all my ways:] And as Jesus to Nathanael [before that Philip called thee, John 1.48. when thou wast under the figtree I saw thee:] So will Conscience at last say to those ungodly men, [Before I now speak to you, I saw you;] At such and such a time, in such and such a place, with such and such company, about such and such ungodly deeds I saw you— And all to show it an impossible, and therefore a vain thing, to attempt the nulling or avoiding of Conscience. 2. Because it were a thing unprofitable and destructive to man, Hos. 4.17. to be let alone without this Monitor and Corrector; Psal. 81.11, 12. Prov. 20.27. Prov. 4.19. to be given up to the treachery of a beloved sin, or to the tyranny of a raging lust, without this controller; to have this candle of the Lord put out, which should search all the hidden parts of the belly; to have a man's way as darkness, and not to know whereat he stumbles; this were one of God's heaviest judgements on man on this side Hell: Like a Body without a Pulse; a City without Ward or Walls; and an Army without a Watch— Such or worse were a man's case without Conscience, if it were possible; but that devilish rage and practice is vain, because impossible and unprofitable: And thus for correction of three evil practices. 3. For Instruction. In a pure and precious point of righteousness about Conscience, Prov. 4.23. [To keep it with all diligence] or with all keeping, as men would keep their treasures, their honours, their lives. This prime Christian Jewel, (as Instar omnium) is to be sought with all seeking, and to be kept with all keeping; [That it may be good and void of offence, toward God and men] in all actions spiritual, Act. 23.1. Act. 24.16. moral, civil, natural, after St. Paul's example, making it our special business, and daily exercise to have and to hold, and to use a good Conscience. And that upon this consideration, because Conscience is a thing inseparably annexed unto the soul of man, there set and appointed by God, never to leave him. And now here I crave leave for a little digression, to take some view of the sundry kinds & sorts of Conscience, as of lines drawn from the centre, to declinate the several climates and regions of Conscience: Which of old were thought to be wittily distributed into Four: Bernard. — 1. Good, but not Quiet. — 2. Quiet, but not Good. — 3. Both Good and Quiet. — 4. Neither Good nor Quiet. 1. An evil unquiet Conscience is bad, but hopeful, because some life is in it. 2. An evil quiet Conscience is worst of all; the most hopeless temper that can be; better to have a tormenting Tophet in the soul, than a Fool's paradise there; It was better with Peter when he wept, Mat. 26. ●5. than when he presumed. 3. A good unquiet Conscience is good, (not simply, but) respectively, of tenderness and fearfulness to offend God. 4. A good and quiet Conscience is best of all; a paradise upon Earth, a pregustation and prelibation of Heaven, Heaven before the time; Juge convivium. Prov. 15.15. Heb. 1.14. Rev. 3.20. Rom. 14.17. Phil. 4.7. A mansion for the blessed Trinity to dwell in; a continual feast, at which the Servitors are Angels; the prime guest God himself: The cheer, joy in the holy Ghost; the Music, peace with the creatures, with our Neighbours, and with ourselves; yea and such peace with God in Christ, as passeth all understanding. The two good Consciences belong properly to the godly; And the two bad to the ungodly: Whose Consciences are - Either too quiet, (being blinded or benumbed, or seared) and so like a becalmed Ocean to famished Seamen, that kills with kindness, and destroys with fair weather; Perituros lactans Judg. 5.25. and like dissembling Jael, offering Milk and Butter (means of life) but bringing Hammer and Nail (instruments of death.) - Or too unquiet (being wounded, enraged, tormented) and so like the troubled Sea that cannot rest. So that [Good and Bad] comprehend all Consciences, without more words and terms; for rest and trouble are not essential, but accidental to Conscience. Now in the general, a good Conscience is [The seeing of an act according with the rule:] And in particular it is- either legal,- or evangelical; according to the rules of each. A legal good Conscience complete is [A seeing of all our actions, according with all the rules of the Law exactly] And requires two things: 1. A distinct and universal knowledge of every branch of the Law. 2. A constant and universal obedience to every precept of the Law. For he who is ignorant of the least tittle, Jam. 2.10. and delinquent in any particle is guilty of all; and so consequently hath not a complete legal good Conscience. But what is this to us? this is none of ours (as our case now stands) therefore we may say and do with it, as did the Tribes with Rehoboam, 1 King. 12.16. saying, [What portion have we in David? etc. And so departed.] For the complete legal good Conscience is unto us, as Saul's Armour was unto David, [Too heavy for him to bear:] & therefore our surest & safest way is (denying and disclaiming all pretensions to complete legal good Conscience) to departed unto the Evangelical, that we may be justified and saved: Gal. 2.16. Heb. 7.19. [these be your only Tents O Israel;] for if the Law, as the case now stands with us) be sufficient to give life, than Christ's death was in vain. Now therefore, Act. 25.12. as Festus to Paul, about appealing to Cesar, so may I say to the Christian appealing to the Gospel, [Hast thou appealed unto Gospel? unto Gospel shalt thou go.] And an evangelical good Conscience, is a seeing of an act according with the rule of the Gospel. And now since we have left the common road of Conscience in general, and betaken ourselves to a good Conscience in particular; note we, that Conscience is called good, for a twofold goodness. 1. An old natural and essential goodness of veracity; and so much good may be in a bad man's Conscience, (notwithstanding his depravation and corruption by the Fall) as to know something of the true rule, and to speak truth according to its knowledge: The cursed Scribes and Pharisees, John 8.9. Hypocrites even their Consciences were so good as to deal plainly and honestly with them, and to tell them the truth of their state to their conviction [convicted by their own Consciences.] It is indeed the best thing a wicked man hath, better than his Mind, Heart, Will or Affection; there is more goodness in a wicked man's Conscience (I speak not of primitive spiritual but of essential goodness) than in any other of the powers of his soul besides; hardlier seduced than any part in man; his Conscience stands and speaks more for God, his Servants, Truth, and Name, than himself doth or will. And therefore S. Paul durst appeal even unto their Consciences, though not unto their speeches; [commending ourselves to every man's Conscience in the sight of God;] 2 Cor. 4.2. And this is one goodness for which Conscience is called good. 2. A renewed spiritual goodness of Conscience; for if a man be renewed all the man is renewed, all his mind, Eph. 4.23. the spirit of his mind, the most pure and spiritual part of his soul is renewed also: The mind and the Conscience go together, Tit. 1.15. in their soyling and washings, in their corruptings and renewings. And here might be distinguished again and again of this renewed good Conscience, - Either perfect, (not in degrees, but in parts) and conditions of goodness. - Or defective, 1 Cor 8.7. failing in some condition of goodness [weak and apt to be defiled and seduced.] The conditions of this goodness are principally two: - One Formal, respecting its constitution. - Another Effective, for execution, whereby it is fitted and qualified for its proper acts and uses. As that Clock may be called good, which is made well, and goes well. Now to the constitution and execution of a good Conscience, Amesius. Honest bona. Rom. 14.17. Facate bona. two specialties are required. 1. Integrity and uprightness. 2. Serenity and peace. And here also might be discoursed of the several offices and properties, acts and aspects of Conscience upon practice; but that I am in a digression, and must return to my point of instruction; For the keeping of Conscience with all keeping, that it may be good. Therefore take we up and contract unto this evangelical good Conscience. Three things are necessary. 1. Rom. 2.15. The light of knowledge- Of God, his will and rule, both Law and Gospel; what is good, and bidden us; what bad and forbidden us, - of ourselves, whether we be such as God's rules require, yea or no: Both David's and Achan's Conscience had this light to walk by; Psal. 18.23. Josh. 7.20. some knowledge of God and of themselves; by this light is all the work cut out that Conscience hath to do: No being or working for Conscience, without knowledge of God and ourselves. 1. No work for Conscience without some knowledge of God's revealed will, (the only rule and bond of Conscience) which makes it to be what it is, and to do what it does: Men might swear, lie, kill, Rom. 7.7. steal, profane, blaspheme remorslesly, without this light of knowledge. 2. No work for Conscience without some knowledge of ourselves; for the knowledge of the rule doth but as tell Nathan's tale of two men and a sheep, without the knowledge of ourselves, which doth as say [Thou art the man] Men might crucify the Lord of glory, Luke 23.34. 1 Cor. 2.8. and Conscience say and do nothing without this knowledge. O say we then with Solomon [That the soul be without knowledge, Prov 19.2 it is not good;] The ignorant soul cannot have a good Conscience, for if Conscience be not truly informed and rightly principled, it will be either idle or ill employed (as working in the dark) either nothing, or all things lawful; working falsely and erroneously; And oh! Isa. 5.20. Act. 26.9. Joh. 16.2. what a potent instrument for Satan is an erroneous and misguided Conscience? That will make a man even kill his Brother, his Father, nay God's dearest Servants, and persuade him that he doth God service. Therefore beg we God the Father of lights, Jam. 1.17. through the true Light, to lighten our darkness, & (being our own natural lights are waxed dim, John 1.9. and burn blue) to set up another, The light of his Word; and another, The light of his Spirit: That the candle of the Lord within it may give light enough to search the inward parts of the belly: Prov. 20.27. For the world is fuller of dangerous downfals, than the valley of Siddim was full of slime-pits, Gen. 14.10. wherein the Kings of Sodom and Gomorah fled and fell; Here is desperate fearful going in the dark [not knowing whither he goeth] especially near such horrible Precipices. John 12.35. Therefore pray, and again I say pray for enlightened Consciences; for though some may go to Hell with it, yet none can go to Heaven without it; therefore labour to get it, and be not without it for a world; beseech God as he hath given us Consciences, that we may not want guides; so that he would give our consciences light, Mat. 15.14. that our guides may not want eyes, lest the blind lead the blind, and both fall into the ditch: Mat. 6.23. For if the light that is in thee be darkness, how great is that darkness? Another ingredient to this evangelical good Conscience. The life of new obedience; no good Conscience without universal, constant & sincere obedience; knowledge & obedience cannot be separated in a good Conscience; therefore called The life of obedience: For what is knowledge without obedience, but as a model without a building, Act. 24.16. and a cipher without a figure, which stands for nothing? therefore the Apostle, who is upon sacred record the pattern of a good Conscience, made it his daily exercise to have and to hold, and to use a good Conscience in all obedience; the lack whereof (in daring to act against God's rule, or without God's warrant) causeth [shipwreck of Faith, 1 Tim. 1.19. and of all good Conscience;] As in Hymeneus and Alexander. Who hath more science than the Devil? yet none worse Consciences for lack of obedience: And obedience in Christian ears should not sound as old and legal, Rom. 3.27. 2 Thes. 1.8. but rather as new and evangelical: For there is [a law of Faith] and a vengeance on the [disobedience to the Gospel of the Lord Jesus Christ;] Mat. 11.28, 29, 30. yea there is [a yoke of Christ] and which is more admirable [a yoke that easeth: O mirus reficiendi modus. But whither run we out into particulars? there is one comprehensive compendious thing, most eminently and transcendently necessary to an evangelical good Conscience, as all in all. Namely 3. The Spirit of Faith in the blood of Jesus: 2 Cor. 4.13. No good Conscience without Faith; as it seems by their fast frequent conjunction together, 1 Tim. 1.4, 18, 19 so obvious in holy Scripture [Faith and a good Conscience;] 1 Tim. 3.9. yet not that poor liveless, fruitless faith which may be found in apostate men Jam. 2.15. and Devils, Rom. 1.17. Rom. 5.1. Act. 15.9. 1 John 5.4. Eph. 2.8. who are said [to believe and tremble.] But that Faith which verisies and justifies, and purifies, and pacifies, and conquereth, and saveth: This, this is the Faith— For the image of God wherein man was first created, was not more necessary to the attaining of a legal good Conscience, than this Faith so invested, with such gracious properties, is to the accomplishing of an evangelical. For what availeth the knowledge of Law and Gospel, and so much Faith as to give credence to the truth of the precepts and promises, and threats, without that personal, peculiar, proper Faith, whereby Christ is applied in particular, with all his benefits to each believing soul. So that without Faith no evangelical good Conscience. Whence here is the difference betwixt the completeness of a legal and evangelical good Conscience: That requireth many acts to perfect it, Deut. 26.27. Jam. 2.10. one sinful commission or omission is enough to wrack and spoil it. This requires but one only to complete it; one act of believing uniteth to Christ, by which union man is made partaker of the all-sufficient obedience of Christ, which is the sole and absolute object matter of an evangelical good Conscience: For as one act of Adam broke the whole Decalogue; so one act of faith in Christ, will perfectly fulfil it. But not the habit without the act, nor the act without the object, maketh an evangelical good Conscience, and justifies: For the whole obedience of Christ, typified by the whole Lamb to be eaten and accounted for, Exod. 12.4, 10. is it that satisfies the justice of the Law, which (when by faith we are conjoined to him) is made all ours? And therefore Faith and Christ's blood, Christ's Blood. are here conjoined in one, as to an evangelical good Conscience.- As no good Conscience without faith: So No good Conscience without Christ's blood. A good Conscience is most beholding unto the blood of Christ for its goodness, as the only price of it, the material and meritorious cause of it; yea and of our redemption, the grace's are the means of application. There sticketh to the Conscience of every man naturally a great deal of guile and filth, which defileth and obscureth, and hardens it; and it hath contracted so much guilt and foulness, that there is no room for peace, till it be refined and cleansed, Heb. 9.14. Act. 15.9. Rom. 5.1. and mollified; which can no way be done without saith in Christ's blood; Heb. 9.18, 22. which is all in all. For as in the old Law, all dedications and purge, and remissions were by blood: So in the new Law of Faith, in the Gospel, no good done about Conscience without blood: It is Purged, & Purified, & Pacified; & all by this blood. Conscience is 1. 1 Joh. 1.7. Purged and Cleansed. From the corruption of sin, by the efficacy of Christ's blood— From the guilt of sin, by the merit of Christ's blood. 2 Tim. 1.3. 2. Purified and Sanctified from the stain of sin, 1 Pet. 3.21. by the purity of Christ's blood 3. Pacified from the unquietness of sin, Col. 1.20. by the atonement of Christ's blood. In sin unrepented, Isa. 57.20, 21. unpardoned, unpurged, unreformed, there is no peace, but like the troubled Sea, it cannot rest: A good Conscience may be like the troubled Air, sometime disquieted; but when the wind is still, the Air can rest; when the occasion is over, the Conscience is quiet: But a bad Conscience is like the troubled Sea, that cannot rest, through the inconstancy of its own natural motions, fluxing and refluxing, and the restlessness of its own waves, as well as the boisterousness of external storms and winds, so that the Sea remains unquiet, when the storm is ended; so do evil men's bad Consciences, when the outward occasion of affliction is ceased, and that trouble ended, yet they have that within which denies their rest. Such indeed is the guilt and filth of sin to the Conscience, as Jonah to the Mariners, and Achan to the Soldiers, (a dangerous and accursed thing;) or like an arrow-head, and corrupt coat in a wound, no safety or blessing, ease or healing, till out and gone. And this can never be done but by the blood of Jesus: Heb. 12.24. Oh that purging, purifying, pacifying blood of his [that blood of sprinkling;] so called in allusion to that blood in the basin of the Passeover, Exod. 12.22. wherewith the Lintel and the two side-posts were sprinkled, and whereby this blood was prefigured: Now although about the two side-posts, some Interpreters are but little divided; yet about the transome or lintel less, most applying it to Conscience; For the resemblance, in ancient buildings of those countries', contriving in or just over the lintel, a place to look out at, for the discovery of all that knock at door. And such a thing indeed is Conscience, through which we should look out upon all occurrences and occasions, before we admit or open: And this Lintel we must strike with the bunch of Hyssop dipped in the blood of the Basin; Conscience must be struck with faith in Christ's blood, the blood of sprinkling, [which speaketh better things then that of Abel]— Better to God— and better to Conscience; Mark 4.39. and the voice which it speaks is [peace and be still;] and that not because blood, but because his blood, who can quiet Consciences as well as Seas and Winds, and that not without faith; for no goodness or purity or peace to the Conscience without blood; and no such blood for the Conscience without faith: Therefore the unbelieving Conscience, is a defiled Conscience; and the defiled Conscience is a disturbed Conscience; and the disturbed Conscience, no complete good Conscience; Tit. 1.15. [defiled and unbelieving] are in conjunction, by the holy Ghost. Therefore as we love to have and to hold, and to use a good Conscience, in all our beggings beg we this faith of God in this blood: For what can a man do with an old natural Conscience, without a new enlightened one? And what with an enlightened one, without a purified and pacified one, without a sanctified and saved one, by the blood of Jesus? O plead this blood, but first beg it with more than Rachell's earnestness for children, Gen. 30.1. [Lord give it me or else I die.] And when we have gotten this good enlightened, purified and pacified Conscience, we were best keep it with all diligence; keep the peace of it, and not willingly offend it for a thousand worlds: And that upon these considerations; 1. That to sin against the cry of an enlightened Conscience, Isa. 65.3. Ezek. 2.4. is [to provoke God to his face] (like impudent children) in the holy Prophet's account; for an illuminated Conscience, is as the face of God in the soul of man, where a man even sees God looking upon him, commanding or forbidding. 2. That to sin against the cry of an enlightened Conscience, is to draw upon a man's soul the horrible guilt of Herod's aggravation and huge addition unto all his sins and evils, Luke 3.20. [He added yet this above all, that he shut up John in prison;] John 5.35. [John was a burning and a shining light:] And such is an illuminated Conscience; therefore to go against the burning and shining light thereof, is to add yet this above all other evils, to shut up our John in prison. 3. That to sin against the cry of an enlightened Conscience, offends God's deputy in the soul, and provokes him oft times to stab the heart, dead all duty, discountenance faith and hope, and discourage confidence in prayer, [If our heart condemn us not, 1 John 3.20, 21. Mat. 5.23. then have we confidence towards God, and what we ask, we receive, etc.] But if it doth condemn us— we may hold our peace; for it is of greater danger then in case of an offended and irreconciled brother; [If thou bring thy prayer into God's presence, and there remember'st that thine offended irreconciled Conscience hath aught against thee, first go and (by faith in Christ's blood, and resolution of new obedience) be reconciled unto thy Conscience, and then come and pray;] for an irreconciled Conscience doth ever waylay, undermine and enter caveats against prayers; Psal. 66.18. no offering will be accepted till Conscience be satisfied; be it for ourselves or others, bad Consciences much hinder prayer; [If I have a bad Conscience, God will not hear my prayers] saith David; [ye have good Consciences, Heb. 13.18. therefore God will hear your prayers for us] said Paul. 4. That Conscience is ever to abide and dwell with us, never to leave a man; therefore to be kept with all diligence, that it may be good and void of offence: Two that were born and bred, and must inseparably live together, should take heed of offending one the other; there is a parting time for all but a man and his Conscience; there are none on Earth with whom we shall always live, without any separation but our Consciences; not always with Husbands or Wives, with Parents or Children, with Masters or Servants, etc. But with our Consciences ever; therefore make you much of it. In one of the Fathers we read a Parable to this purpose, Greg. Mor. of a Man that had three friends, two of whom he loved very entirely, and the third but indifferently; this Man being called in question for his life, craved aid of his friends;— The first would only accompany him some part of the way and bring him going, and no more;— The second would only lend him some means, and accommodate him for his journey, and no more;— But the third, whom he least expected and regarded, would go all the way, abide and appear ever with him, speak and plead for him, and never leave him. Now we are the man; Flesh, World and Conscience, are our three friends: And when death shall summon us to Judgement, — Our fleshly friends will bring us to our graves and decent burials, so far going, and there leave us. — Our worldly goods may help us to Shrouds, Coffins, Tombs, (and at most) Epitaphs, and there leave us. — But well far a good Conscience; this will live and die with us, or rather live when we are dead, awaiting our rising again, to appear with us, and stand for us before God at his judgement-seat. And when neither of our other friends can do us good, than a good Conscience will stand us in high and eternal stead. Conscience, I say. FINIS.