to bee handled A point wel worth our enquiring after A good Conscience is the most precious thing that a ChristiaÌ„ can haue a thing of that esteeme that where it is wanting we account a man without a conscience So of a man that hath an ill CoÌ„science we vse to say he is a man of no CoÌ„science Not that he hath no Conscience the Diuels themselues haue a Conscience and happy it were for them they had none but when a man hath not a good one we esteeme of him as hauing none at all There is no greater good we can seeke after then a good conscience Let vs enquire then how we may get and keepe this so great a good A good Conscience then consisting in Peace and Integrity these two being gotten and kept we shall get and keepe a good Conscience First then to make the Conscience peaceably good these things are required 1. Faith in Christ and his blood The Conscience cannot be at peace til it be purged from its guilt An impure Conscience cannot but be an vnquiet Conscience and every guilty Conscience is impure Guilt is the same to the conscience that the winds are to the seas Isa 27. 20. 21. The wicked are like the troubled Sea when it cannot rest whose waters cast vp mire and dirt There is no peace to the wicked Now that which makes the Sea so troublesome and ragingly restlesse is the violence of the blustering winds that trouble and tosse it to and fro The winds are not so troublesome to the sea as guilt is to the Conscience Therfore as the way to calme the Sea is to calme the windes so the way to quiet and calme the Conscience is to purge and take away the guilt Guilt is in the Conscience as Ionas in the Ship out with him and Sea and ship are both quiet But how then shall the guilt be purged out of the Conscience That we find Heb. 9. 14. How much more shall the blood of Christ purge our coÌ„sciences froÌ„ dead works We cannot haue a good conscience till we be freed from an euill one The way to be freed from an euill conscience is to haue our hearts sprinkled from an evil conscience Heb. 10. 22. But what is that wherwith the CoÌ„science must be sprinckled to be made good with peace quietnes The same which we finde 1 Pet. 1. 2. The sprinkling of the blood of Iesus Christ and Heb. 12. 24. The blood of sprinkling which speakes better things then that of Abel So then the Conscience sprinckled with Christs blood ceases to be evill becomes good and peaceable The same Christ that calmed the rage of the Sea by stilling the winds Mark 4. 39. He arose rebuked the wind said vnto the Sea Peace be stil and the wind ceased and there was a great calme The same Christ it is that stils the rage of the conscience by taking and purging away the guilt therof with the sprinkling on of his blood His blood speakes Heb. 12. 24. And speakes not onely to God but speaks to the conscience The voyce which it speakes is Peace and be still the same voyce which to his Disciples after his resurrection Peace be with you then follows a great calme and peace makes the conscience good But here the conscience will inquire how it may come to get this blood sprinkled vpoÌ„ it to make it thus peaceably good and what is it that applies this calming blood of Christ I answer therefore That it is the grace of faith therefore it was sayd before that faith in Christs blood makes peace in the coÌ„science Faith is the hand of the soule and as the hyssop sprinckle by which Christs blood is sprinkled vpon our coÌ„sciences Heb. 10. 22. Let vs draw neere with a true heart in full assurance of faith having our hearts sprinkled from an evil Conscience And being iustified by faith we haue peace towards God Rom. 5. 1. Hence that coniunction of faith and a good conscience 1. Tim. 1. 5. of a good conscience of faith vnfained v. 19. Holding faith and a good conscience For faith it is that makes a good coÌ„science by making a quiet conscience Faith is not only a purifying grace Act. 15. 9. but it is also a pacifying grace Rom. 5. 1 It not onely purges our corruption by applying the efficacy of Christs blood but specially purges out guilt by applying the merit of his blood So that no faith no peace no peace no good conscience A defiled conscience can be no good conscience and what defiles the conscience See Tit. 1. 15. Vnto them that are defiled and vnbeleeuing nothing is pure but even their minde and conscience is defiled They that be defiled haue their consciences defiled but how come they and their consciences so To them that are defiled and vnbeleeuing Therefore an vnbeleeuing conscience is a defiled conscience a defiled conscience is no good coÌ„science because it can haue no peace so long as it is clogged with defiling guilt But contrarily faith purifying not onely from corruption but from guilt by the application of Christs blood makes the conscience pure and peaceable both There can be no peace of conscience but where there is the righteousnâ—sse of the person There is no peace to the wicked Isa 57. 21. as if he should say an evil vnrighteous person caÌ„not haue a good conscience where the person is evill there the conscience cannot bee good Now faith in Christs blood makes a mans person good and so the coÌ„science becomes good It makes the person righteous and the person being righteous the conscience is at peace for the worke of righteousnes is peace and the effect of righteousnes quietnes and assurance for ever Isa 32. 17. with which that of the Apostle sweetly sutes Reu. 7. 2. First King of righteousnes and after that King of peace Our persoÌ„s must first find Christ a King of righteousnes by iustifying them from their guilt before our consciences can finde him King of Salem pacifying them from their vnquietnes Our persons once iustified by Christs blood froÌ„ their guilt and vnrighteousnes our consciences are pacified and freed from their vnquietnesse Wouldst thou then haue a good conscience Get the peace of Conscience Wouldst thou haue peace in thy conscience Get faith in thy soule Beleeue in the Lord Iesus and get thy soule sprinkled with his blood and then Heb. 10. 2. Thou shalt haue no more conscience of sin thy conscience shall be at quiet no more accusing thee nor threatning thee condemnation for thy sinne 2. Repentance from dead workes Though Christs blood be that which purges the conscience froÌ„ dead works and so workes peace yet that peace is not wrought in our apprehension neither do we get the feeling of this faith without some further thing Therefore to our faith must be ioyned our repentance though not in the making of our peace yet for the feeling of it Many are ready to catch at Christs
qui iudicarent qui puniret consc quippe est accusatrix memoria testis ratio Iudex timor carnifex Ber. hom de villi iniq 22. Or else it lookes at the good or euill of things past present to come If thngs past or present seeme good it excuses if euill it accuses and bites Rom. 2. 15. If things to bee done seeme good it excites vrges and bindes to the doing thereof If euill it vrges and bindes there from Now according to these seuerall acts there follow in vs diuers affections ioy hope feare grief and the like The whole processe of the worke of Conscience falls within the frame of a practicall Syllogisme as for example Euery one that sinnes in betraying innocent ConscieÌ„tia Synteresis est qua victi voluptatib vel furore ipsaque interdum rationis decepti similitudine nos peccare sentimus Hieronym in Eccl. cap. 1. blood is worthy of Gods wrath But I saith Iudas haue sinned in betraying innocent blood therefore I am worthy of Gods wrath Here the Maior is knowledge practicall the rule and law by which Conscience keepes her Court This is Synteresis The Minor that is Syneidefis the proper Synteresis est promptuarium principâ—oruÌ„ seu regularum practicarum eius officiuÌ„ est regulas legis diuinae proferre coÌ„scien subministrare vt illarum ope possit censorem agere de propriis actionib Alsted Theol. Cas cap. 2. worke of conscience applying that knowledge and generall rule for a mans particular estate or action Here Conscience witnesses concerning the fact iudges of the quallity of it and accordingly accuses or excuses The Conclusion is the sentence of Conscience absoluing or condemning and accordingly cheering or stinging comforting or tormenting a man CHAP III. A good Conscience what it is false ones discouered VVHat Conscience is wee haue seene The second thing considerable is what a good Conscience is The Conscience that is good must bee good with a double goodnesse 1. With the goodnesse of Integrity 2. With the goodnes of Tranquility Vprightnesse and Peace these two are required to the constitution of a good Conscience First it is good with the goodnes of Integrity when it is an vpright conscience This is that which Paul cals A pure Conscience 2 Tim. 1. 3. which phrase a man would almost thinke in his conscience that the holy Ghost vsed on set purpose to stop the mouth of the iniquity of the later times that should seeke to disgrace all good Conscience with the sarcasme of puritie Now the Conscience is good with this goodnesse of Integritie and puritie three wayes 1. When it being informed rightly principled by the word of God the only rule and binder of Conscience it doth truly sincerely Iudge and determine euill to be euill and good to be good As contrarily the conscience is sinfully euill when it doth not determine that to be euill which is euill nor that to be good which is good but cals euill good and good euill Such as are the Consciences of Ignorant persons who wanting the knowledge of Gods word and hauing their consciences blinded through ignorance are not able to iudge of good and euill nor to discerne determine which is which So that knowledge is necessarily required to the goodnesse of Conscience Rom. 15. 14. Ye also are full of goodnesse filled with all knowledge The conscience cannot be good where the soule is naught and that the soule bee without knowledge it is not good Prov. 19. 2. 2. When it doth excuse for that which is good and accuse for that which is euill being sanctified by the spirit of grace for the accusation of conscience though it follow vpon sin yet it is not sinfull and euill in it selfe but onely painefull and troublesome and so opposed to the goodnesse of peace not to the goodnes of vprightnes according to that trite distinction of Bernard of a good conscience and not quiet and a quiet conscience and not good It is the propertie of a Conscience vprightly good to accuse vpon any sinne committed As contrarily the conscience is sinfully euill when it doth not excuse for good nor accuse for euill The superstitious person omitting his fopperies should be excused by his conscience whereas he rather receiues blame from his conscience therefore his conscience is sinfully euill The secure persons conscience is naught because he hauing committed sinne his Conscience is silent lets him alone and brings in no accusation against him therefore it is sinfully euill It is a witnesse that hath seene and knowne euill and doth not vtter it therefore it shall beare its iniquitie Levit. 5 1. 3. When it doth incite and vrge vs to doe good and doth stay and hinder from euill It is vprightly good when it spurs to good bridles from euill Heb. 13. 18. For wee are assured that wee haue a good Conscience viz. A Conscience that is neither silent to perswade to that which is good or diswade from that which is euill If a man goe about or bee ready to yeeld to any thing that is sinfull how will it muster vp legions of Arguments how will it wrestle and struggle with a man It will say as Abner to Ioab 2 Sam 2 26. Knowest thou not that it will be bitternes in the latter end or as Abigail to Dauid 1 Sam. 25. 31. It shall be no griefe nor offence of heart vnto thee another time not to haue done this euill If a man be negligeÌ„t or carelesse and drowsie in good duties it comes to him with that voyce Ephes 5. 14. Awake thou that sleepest or with that Isa 30. 21. This is the way walke in it When it doth thus it is vprightly good Contrarily it is sinfully euill when it doth not incite vs to that which is good nor hinder vs from doing euill This is a dead and a seared conscience 1 Tim. 4. 2. Hauing their consciences seared with an hot yron 2. It is good with the goodnesse of Tranquility And that is when the conscience is at Peace and doth not accuse vs because it hath not wherewith to accuse vs either because not guilty of such or such a particular fact 1 Cor. 4. 4 I know nothing by my selfe or else because it is assured of pardon in the blood of Christ by which we come to haue no more Conscience of sins Heb. 10. 2 That is no more Conscience to accuse or condemne for sinne it being done away in the bloud of Christ And this is the purged Conscience Heb. 9. 14. which brings Hope Ioy Comfort and Confidence with it 2 Cor. 1. 12. This is our reioycing the testimony of our Conscience Then is the Conscience good when it is peaceable As contrarily then is it euill painefully euill when it is turbulent and troublesome in the accusations thereof and binds ouer to Iudgement and so leaues vs in shame feare perplexity and griefe 1 Ioh. 3. 20. If our heart coÌ„demne vs. This is a wounded a troubled
conscience This is oft the euill Conscience of euill men Isa 57. 21. There is no peace to the wicked faith my God Yet may a man haue his conscience vprightly good which is painefully euill for a good mans Conscience may bee vnquiet and troubled Thus then wee see what a good conscience is that which is vprightly honest and quietly peaceable This being so it serues to discouer the dangerous errour of diuers sorts of people that are in a dreame of hauing good consciences and yet hauing nothing lesse There be three sorts of consciences which because they are in some sort quiet and sting not their owners would haue to goe for good ones and yet are starke naught and they are The Ignorant The Secure and the Seared Conscience 1. The Ignorant conscience Men iudge of their ignorant consciences as they doe of their blind dumbe and ignorant Ministers Such neither do nor can Preach can neither tel men of their sinnes nor of their duties Aske such a blind guides people what their conceit is of him and what a kinde of man their Minister is and yee shall haue him magnified for a passing honest harmelesse man and a man wondrous quiet amongst his neighbours They may doe what they will for him he is none of those troublesome fellowes that will be reprouing their faults or complaining of their disorders in the Pulpit oh such a one is a quiet good man indeed Thus iudge many of their Consciences If their consciences bee quiet and lie not grating vpon them and telling them that their courses are sinfull and damnable and that their persons are in a dangerous condition but rather by their silence ignorance and vaine pretences doe iustifie them and tell them all will be well enough Oh then what excellent good consciences haue these men They make no conscience of Familie duties once in the yeere to come to the Sacrament serues the turne they are common swearers in their ordinary communication make no conscience of sanctifiing Sabbaths c. and their consciences lets them alone in all these doe not giue them one syllable of ill language oh what gentle and good natured consciences thinke these men they haue But alas what euill consciences haue they A good conscience must be vpright as well as peaceable And an vp right conscience is enlightned with the knowledge of the Word and by that light iudges what is good and what is euill and when it finds mens actions not to be good warrantable deales plainely and lets them heare of it A good conscience hath good eyes and is able to discerne betweene good and euill Now these mens consciences are quiet haue their mouthes shut but whence is it Because their eyes are shut and they are dumbe because they are blind Right Idoll coÌ„sciences they want mouthes to speake beâ—â—use they want eyes to see So that it may be said of such consciences as the Prophet speakes of those Watchmen Isa 56. 10. His watchmen are blind they are all ignorant they are all dumbe dogs they caÌ„not bark Their blindnes bred dumbnes and their ignorance silence Thus is it with ignorant Consciences What is the reason they barke not but are dumbe and are thus quiet Meerely because they are blind and ignorant But yet as good as men account these consciences now the time will come that it shall fare with theÌ„ as it did with Adam Eue after they had eaten the forbidden fruit Then their eyes were opened So the time shall come when these Consciences shall haue their eies opened then also shal their mouths by oyened yea wide lowd opened and these now quiet consciences shall both barke and bite too Do not therefore flatter thy selfe in thine IgnoraÌ„ce as if thy condition conscience were good because quiet Neuer account thâ— true Peace which is not ioyned with vprightnes Integrity ignoraÌ„ce can no more stand together then light and darkenesse Integrity of conscience may be without Peace Peace can neuer be without Integritie Dumbe Ministers goe in the world for good Ministers because quiet ones but the day will come that men shall curse them for hauing beene so quiet So Ignorant and tongue tyed consciences goe for good ones but the time will come that men will curse this peace of their conscience for bringing them so quietly to hell The Masse goes for an excelleÌ„t good seruice because Missa non mordet honest toothles deuotion it neuer fastens fang in the hearers flesh So many haue Masse-like consciences toothlesse and tonguelesse consciences but yet the time will come that as Massemongers shall curse their toothlesse Masse so ignorant persons that now glory in their peace shall curse their toothlesse conscience yea they shall gnash their teeth because conscience had no teeth shal gnaw their toÌ„gues for anguish of heart because their consciences wanted tongues to tell them of the danger of their wicked wayes that haue brought them to so miserable a condition 2. The secure conscience As the blind conscience was like the dumbe Minister so the secure conscience is like the flattering Minister that Ier. 6. 13. heales the hurt of his people with sweete words cryes peace peace where there is no peace This conscience wants not an eye but only a good tongue in the head It sees its master to doe euill and knowes it to bee euill but either cares not to speake or else is easily put off from speaking sometime it cares not to speake being sleepy heauy and drowsie like those Prophets Isa 56. 10. They are all dumbe dogs they cannot barke What was the reason Sleeping lying downe louing to slumber A sleepy and heauy-eyde Curre though hee see one come into his Masters yard or house that should not yet barkes not as loath by his barking to disquiet himselfe A sleepy secure Conscience sees many a sin to enter the soule that should not and yet lies still and sayes nothing is loath to breake its sleepe And yet such Consciences men count good Sometimes it may bee it offers to speake as a sleepy dog may open once or twise at a straÌ„gers entrance yet is soone snibd the least word of the master of the house makes him whist and quiet So secure Consciences vpon the greene wound begin to smart and vpon the fresh commission of sinne begin to mutter to haue some grudgings but their master answers them as the friend in his bed did his neighbour desiring to borrow three loaues Luc. 11. 17. Trouble me not for I am in bed I pray thee be quiet let vs haue no wrangling and brawling it shall be so no more I will cry God mercy I will hereafter finde a time for repentance c. and so ConscieÌ„ce being secure is easily put of with a few good words so closing her eyes and mouth againe giues her master liberty to take his rest And thus the secure conscience because it is so easily husht stilld is counted a good conscience as
Nurces count them good children which though they are ready to cry at euery turne yet are easily quieted with some toy But this conscience is as farre from a good Conscience as Security is from Integritie Sin indeede sleepes but yet it sleepes but dog-sleepe yea though it sleepe soundly yet it cannot sleepe long Gen. 4. 7. Sinne lies at the doore Sin lies a sleepe in the conscience as a Mastife lyes at the doore A place where a dog cannot sleepe long The doore is the common passage into out of the house euery one is passing to and fro that way and keepe such a clattering with the opening and shutting of the doore that there can be no sound or at least no long sleepe No better is the sleepe of secure consciences which at length like mad ban-dogs and fell Mastifes will fly in the face of the sinner ready to plucke out the very throat and heart of him The secure Conscience can bee no good conscience because it hath neyther vprightnes nor peace both which were before required to the temper of a good one Vprightnes hath it none for it is not faithfull in its office it doth not witnesse it doth not accuse as it becomes an honest vpright conscience to doe Peace it hath none There is a great difference betweene a peace and a truce In peace there is a totall deposition both of Armes and Enmitie all hostile affections are put of In a truce there is but a suspension and a cessation of Armes for a season so as during the same there is still prouision of more Forces and a preparation of greater strength A truce is but a breathing time to fit for fiercer impressions The truce being ended the assaults are rather fiercer thē they were before The secure consciences are quiet not because there is peace for there is no peace to the wicked saith my God Isa 57. 21. Quomodo tranquilla cum mundi huius prosperitus alludit illudit cum laudatur peccator in desideriis animae suae Bernard de Consc But because there is some truce the world smiles vpon them they haue outward hearts ease and this brings them asleepe but if any affliction crosse or sicknesse come then they see how farre they are from peace Conscience is sometime at truce with secure sinners but during this truce conscience is preparing Armes and Ammunition against them is leuying of fresh Forces against them and assoone as the truce is ended be it sooner or be it later haue at them with more violence fury and fiercenesse then euer before And the truce once ended it will easily appeare what a wide breadth of difference there is betweene a secure a good conscience 3. A Seared conscience That which Paul speakes of 1 Tim. 4. 2. A cauterized Conscience That is as Beza translates and expounds it A conscience cut off as it were with a Chirurgions Instrument An arme or a leg cut off from the body stab it gash it chop it into gobbets doe what you will with it it is insensible it feeles it not Or else as our translation hath it Hauing their consciences seared with an hot yron A comparison borrowed from Chirurgerie When a lim is cut off Chirurgions vse to seare that part of the body from whence the other is taken with an hot yron and sometimes they doe cures by searing the affected parts with hot yrons Now these parts vpon their searing haue a kinde of crusty brawninesse which is vtterly insensible which though it be cut or pricked it neither bleeds nor feeles Thus is it with many mens Consciences cōmit they whatsoeuer sinnes they will yet their hearts are so hardened through long custome in sin that they seele no gripings pinches or bitings at all but are growne to that dead and dedolent disposition Ephe. 4. 19. who being past feeling c. It is with such mens consciences as with labouring mens hands which through much labour haue a brawny hardnes growing vpon them which is without any feeling One may thrust pins into it pare it with a knife and yet without any trouble or griefe at all Such callous Consciences haue many that though they bee wounded and gashed with neuer such foule sins yet their consciences shrinke not feele not a whit Their Consciences are like Gally-slaues backes so be brawned ouer with often lashing that an ordinary lash will not make them so much as once shucke in their shoulders You haue many that can sweare not only your more ciuill oathes of faith and troth but those ruffianly and bloody oathes of blood and wounds and it neuer wounds their hearts a whit You haue many that can commit foule sins with lesse touch then others can heare of them You shall haue black-Smithes that are vsed to the frequent and daily handling of hot yron hold an hot fire-coale in their hands and langh whilst another would roare out There bee those that can be drunk day after day that consecrate whole Sabbaths to Venus and Bacchus can giue themselues vp to foule villanies and yet not one twitch at the heart not a snib not a crosse word from their Consciences Estrich-like they can concoct yron put it off as easily as another weake stomacke can doe gelly They haue brought their hearts to that passe the drunkards body is in Pro. 25. 35. They haue stricken mee and I was not sicke they haue beaten me and I felt it not Their seared Consciences haue no more feeling then our sotted Drunkards haue in their drunkennesse who though they haue many a knocke and sore bruise yet feele it not To this fearefull condition and senslesse and seared stupidity of Conscience many grow when they haue thus crusted and brawned the same then they haue their Consciences at a good passe because they heare them not brawling within them Alas how farre are such from goodnes of Conscience In some sense those haue worse Consciences then the Diuell himselfe who beleeues and trembles whose Conscience yet is not so seared but it trembles at the thoughts of his deserued damnation And howsoever these seared consciences are quiet yet there will come a day that this seared crustinesse shall be scaled off and those consciences which were not sensible of sinne shal be most sensible of pain though they were past feeling in the committing of sinne yet they shall be all feeling in suffering punishment for sinne God will pare off that brawninesse from their consciences and will pare them so to the quick that they shall feele and most sensibly feele that which here they would not feele Tremble therefore at the hauing of such a conscience in which there is neither vprightnesse nor peace neither integrity nor tranquillitie but a senslesse feareful stupiditie Thus we haue seene what a good conscience is CHAP. IV. Peace of Conscience how gotten IT followes now to knowe how a man may get and keepe a good one which is the third point which was propounded
truth It iâ— not meet that we should leaue the Word of God and serue Tables Act. 6. 2. But now this feast without any doubt may bee on the Sabbath yea it is the special festivall high day of the weeke wherin this feast is best kept Againe there bee times wherein God calles to solemne fasting and humiliation as when the Church is either in danger or distresse but this feast is not hindred by fasting it will stand well with it and many a speciall dainty dish is serued into this feast from a fast 4. Suppose a man could and might feast alwayes yet were it a brutish thing and hog-like alwaies for a man to be cramming and crowding in belly cheere alwayes to bee paunching and gutting It is that for which the rich Glutton is taxed Luk. 16. that he fared deliciously euery day But here to feast at this Table every day is that which makes a man euery whit as Angel-like as belly-feasting euery day makes a man swine-like Here it is a mans happinesse to be an holy Epicure 2. It is better then other feasts in regard Nunquam credideris faeilcem qui adventitio laetus est exibit gaudium quod intravit Senec. ep 99. of the Independencie of this feast vpon any other outward thing This feast is able to maintaine it selfe of it selfe within it selfe A man that hath a good conscience hath a feast though he haue nothing else but it A good Conscience though it haue nothing but browne bread and water yet this hard fare marres not the feast For this feast stands not in meats and drinks but in righteousnes peace and ioy in the holy Ghost Rom. 14. 17. Quietnesse and a dry morsell is better then an house full of good cheare with strife Pro. 17. 1. Though it be but outward quietnes when a man is free from vniust vexations the molestations of froward and contentious dispositions even such quietnes makes a dry morsell good cheere makes a feast of a crust But when there is inward quietnesse of a good Conscience and a mans heart is at quiet from his peace with his God what excellent cheere is a dry morsell then Though a man have ever so good fare yet to haue it sawced with the bitternesse of contention and to live in a continuall wrangling with peevish people what poore content would a wel furnisht Table affoord such a man And what poore cheere especially would all the feasts in the world make where there is brawling contention from the coÌ„science Here then is the excelleÌ„cy of this feast above all other feasts This feast is able to subsist and to maintaine it selfe without other feasting other feasting is nothing without this of a good conscience Other feasting often hurts and hinders this feast whilest men by their vaine licentious carriage therein Feasting without al feare Iude 12. do make the Conscience fast and sterue and whilest their Quailes are betweene â—heir teeth leannesse enters into their soule Psalm 106. 15. So farre is bodily feasting from helping that it hinders this feasting rather Conscience can haue mirth enough without a feast but little is the comfort and content that a feast can giue where the Conscience is not good Men may set a Sed non est ista hilaritas long a observa videbis eosdeÌ„ intra exiguum teÌ„ pus acerrime ridere et acerrime rudere Senec ep 29. a face vpon it and bragge laugh and be iolly in their feasting but yet in the middest of that laughter the heart is sorrowfull and the ende of that mirth is heauinesse Prov. 14. 13. Conscience awakened even in the middest of the greatest iollitie giues men many a bitter twitch at the heart and in the middest of all their revillings gives them Vineger and Gall to drinke A good Conscience is it that sweetens and seasons all the dishes of a feast that is the sawce that makes meate savoury the sugar that sweetens Wine that is the musicke that makes a mans heart daunce But let a man goe to the most sumptuous and delicious feastes without a good conscience and how is it with him then Iust as with Belshazzar Dan. 5. where the hand-writing on the wall marred all his mirth or else it is in such a case as it was with Haman The foole brags that he alone is invited to Esthers banquet with the King Esth 5. 12. Oh how happy a man was he vnder how fortunate a Planet was he borne to be the King and Queenes Favourite both But see what little reason hee had to brag Chap. 7 2. Even at the banquet of Wine Esther giues him a cup of gall at the banquet of Wine Doth she accuse Haman to the King Oh! how many glory in their banquetting their feasting but how often do their Consciences put Easthers tricke vpon them euen accuse them to God and gall and girde them in the middst of their wine Conscience serues many as Absoloms villainies serued Ammon when his heart was merry at Absoloms feast then they stabd him to the heart Conscience deales with them as the Isralites were dealt withall in their Quayle feast They had their Quailes and their daynties but a man would rather want their good cheere then haue their sawce Their sweet meat had shrape sawce Whilest the flesh was betweene their teeth Gods anger brake in vpon them So whilest many are chewing their dainties conscience fills their mouth with gravell and so sawces and spices their dishes that they finde but little content therein So miserable are all feasts and merryments of this world when a man wants the imdependent feast of a good Conscience So happy also are they that haue the feast of a good Conscience although they neuer taste bitt of other feast whilst they liue although they be denied the crummes that fall vnder the feasting Gluttons Table 3. It is better in regard of the Vniuersalitie of it As for belly-feasts it stands not with euery mans condition and purse to make them It belongs onely to the richer abler sort to feast Feasting is a matter of charge cost and so is out of the reach of the poorer sort But here is the excellency of this feast The poorest that is may make it and the poore haue as good priviledge to make it as the rich the poore in this respect may keepe as good an house as the best Nobleman yea for the most part the poorer sort keep this feast best Nabal makes a feast like a King but wretched man in the meane time what feast keepes his Conscience It may be many a poore Carmelite neighbour of his that went in a poore russet coate and liued in a poore thatcht cottage kept that feast abundantly and richly whilest he poore sot had not the crums that fell from their Tables Lazarus could not haue the crummes that fell from the gluttons table but how happie had it beene with the glutton if in stead of his
portans quod in ea posui siue bonum siue maluÌ„ seruat vino restituet defuncto de positum quod seruandum aâ—cepit Ber. medit de vot c. 13. most of all at the last day the day of iudgement when it shall be more solemnly called in to giue in euidence Rom. 2. 15. 16. Their conscience bearing witnesse c. In the day when God shall iudge secrets of men At that day it shal especially witnes either for or against a man if our life and actions haue been good it will then doe like the true witnesse Pro. 14. 25. A true witnesse deliuers soules If wicked vngodly it wil deale with it as Iob complaines God did with him Iob. 10. 17. Thou renewest thy witnesses against me It will testifie according to euery mans deeds And this testimony of conscience is without all exception for in the mouth of two or three witnesses euery word shall stand and conscience as our common saying is is a thousand witnesses for it is an ey-witnesse of all our actions yea a pen-witnesse bringing testimony from the authentique Records Registers of the Court of Conscience Concerning this testifying office of conscience that place is worth the noting Isa 59. 12. For our transgressions are multiplyed before thee and our sinnes testifie against vs for our transgressions are with vs and as for our iniquities we know them By which place wee may know the meaning of the word Conscience Conscience is a knowledge together How together First a knowledge together with another person namely with God when God and a mans heart know a thing there is Conscience knowledge together Rom. 9. 1. My Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-witnessing witnessing together How together God knowes it witnesses my conscience together with him knows witnesses SecoÌ„dly a knowledge ioyned together with another knowledge for there is a double act of the vnderstanding First that whereby wee thinke or know a thing Secondly there is a reflecting act of the soule whereby wee thinke what we thinke and know what we know and this is the action of the Conscience and this ioyning of this second knowledge to the first giues it the name of Conscience As here in this place As for our iniquities we know them that is wee know that wee haue had euill thoughts our knowledge tels vs and witnesses to vs that we haue done so This agrees with Bernards definition that Conscientia est cordis scientia Conscience is the knowledge of the heart namely passiuely It is the knowing of what the heart knowes which others in better tearmes haue expressed thus Conscience is the recoyling of the soule vpon it selfe Sutable to that of the Apostle 1. Cor. 4. 4. I know nothing but my selfe As if hee had said I know not any thing that I know against my selfe my Conscience doth not witnesse against me And this second office of Conscience in bearing witnesse is also in the memory And accordingly accusing or excusing absoluing or condemning These acts of Conscience we finde Rom. 2. 15. Their thoughts accusing or excusing one another Rom. 14. 22. Happy is he that condemneth not himselfe in that which he allowes The ground of these Acts is this conscience before actions are to be done determines of their lawfulnes and vnlawfulnesse iudges of them whether they be good or euill And if it iudge them good it inuites stirres vp vrges bindes to the doing of them Rom. 13. 5. Yee must be subiect for Conscience sake that is because conscience determines it to be good vrges and binds thereunto Hence that phrase in common speech my conscience vrgeth me to it or he was vrged in conscience to do it and I am bound in conscience to doe it Certainely if it iudge and determine actions to be euill and vnlawfull then it binds from them So much that speech implyes 1 Cor. 10. 27. Eate asking no question for Conscience sake So that Conscience hath a power to binde to and to binde from Now then when a man in his particular actions doth follow the Prescriptions Dictates Iniunctions Prohibitions Determinations of conscience and hearkens to the incitements thereof then coÌ„science excuses him acquits and absolues him But if in his actions he goe against any of these then conscience accuses him of offence and condemnes him for that offence The accusation of conscience hath respect vnto a mans guilt the condemnation of it vnto a mans punishment Accusation is an act of Conscience passing sentence vpon a mans action as when conscience tels him This was ill done this action was sinfull Condemnation is an act of conscience passing sentence not only vpon a mans action but vpon a mans person as when it tels him Thou deseruest Gods wrath for this sin Conscience in accusing shewes what is the quality in condemning what is the desert of a mans action And these actions of Conscience are in the mind and vnderstanding part of the soule The act of Conscience in the memory determines de facto and tels vs what wee haue done or not done The act of Conscience in the vnderstanding determines de iure and tells vs whether we haue done well or ill and so accordingly either excuses or accuses acquits or condemnes Comforting or tormenting the same these be the last acts of conscience following the former If Conscience determining prescribing and inciting to good be hearkened vnto then it excuses acquits and thereupon followes comfort ioy hope 2 Cor. 11. 2. This is our reioycing the testimony of our conscience Contrarily if the dictates of conscience be not regarded it accuses and coÌ„demnes then torments with feare griefe despaire and violent perturbations in all which is that Worme Mar. 9. 44. And these actions of the Conscience are in the will and in the affections And thus according to the diuers parts of the soule the acts and office of Conscience are diuers In the Sic sic in do mo propria a propria famâ—lia habeo accusatores testes iudices tortores Accusat me conscien testis est memoria voluÌ„tas carcer timor tortor ablectameÌ„tum tormeÌ„tum Ber. med de vot c. 13. memory it hath the office of a Notary Register and witnesse In the vnderstanding it hath the office of a Iudge and an Accuser of a Felix and a Tertullus In the affections either of a Comforter or a Tormenter The summe of all may be thus knit vp CoÌ„science containes three things 1. Knowledge practicall 2. ApplicatioÌ„ of that knowledge to our particular estates and actions 3. Those affections which arise thereupon Now the speciall worke of Conscience consists in the second in the applying our knowledge to our estates and actions Now in this application it lookes on things past or present simply as things and so it witnesses of them to be done or not done Eccles 7. Super nos etiam posuit ad custodiendum si deliquissent qui accusarent qui testificareÌ„tur
in this case are guilty of a double wickednesse Either they deale as the Iewes with the Apostles Act. 4. 18. and 1 Thes 2. 16. They either stop Consciences mouth and labour to silence this Preacher or else they deale with Conscience as the Iewes did with Stephen Acts 7. 57. They stopped their eares If they cannot stop Consciences mouth they will at least stoppe their owne eares 1. They labour to stoppe Consciences mouth If conscience beginne to take them aside and to say to them as Ehud to Eglon Iudg. 3. 19. I haue a secret errand vnto thee they answer but in another sense as hee did Keepe silence If conscience offer to be talking to them they shuffle it off as Felix did Paul they are not at leasure they will finde some other time when their leasure will better serue Yea many when their conscience reproaches them they againe reproach and reproove it and answere it as the Dauites did Micah Iudges 11. 23. What ayleth thee and are ready to giue reproachfull language to their owne Conscience that it cannot be quiet and let them alone 2 But yet conscience will not oftentimes bee thus posted and shuffled off she wil not be gagged or suffer her lips to be sown vp but wil deale with a man as the woman of Canaan did with our Saviour Math. 15. She would not be put off with neglect or crosse answers but she still presies vpon our Sauiour growes so much the more importunate So ofteÌ„times conscience wheÌ„ she sees men shuffle growes the more importunate and will dog and haunt men so much the more Yea it deales like the blind men Math. 20. 31. who when the multitude rebuked them they cryed the more Now then when Conscience growes thus clamorous and will not be silenced then they will stoppe their owne eares that if it will needs be prating it shall but tell a tale to a deafe man To this end men put a double tricke vpon their Consciences 1. Sauls tricke Saul is vexed with an evill spirit What must be the cure seeke him out a minstrell Thus many when the cry of Conscience is vp betake them to their merriments iollities They try whether the noyse of the Harps and Viols and the roarings of good fellowes will not drowne the voyce and noyse of Conscience They will try whether the dinne of an Ale-house or the ratling and clattering of the Dice and Tables cannot deaf their cares against the clamours of Conscience Thus do many in the accusations of Conscience giue themselues wholly vp to all manner of pleasures delights that so their minds beeing taken vp with them there might be no leisure to giue conscience any the least audience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1. ed Cor. hom 7. 2. Cains tricke Cain had a marke of God vpon him Gen 4 15. And what might that mark be Chrysostom thinks it was a continuall shaking and trembling of his body If that were his marke why might not that trembling come from the horrour of his guilty conscience following him with a continuall hue and cry for murther reproaching him for a bloudy murtherer How-euer no question but his Conscience continually haunted him and the cry of blood was euer in his ears Now then what course takes he ye shall see Gen. 4. 17. that hee falles a building of Cities betakes himselfe to a multitude of imployments that the noyse of the sawes axes and mallets might be lowder then the noyse of his conscience If Conscience bee out of quiet with them and will not cease to vrge and pinch them then haue among their sheep oxen that their bleaâ—ing and bellowing may keepe vnder the voyce of conscience they do so possesse their heads and their thoughts and so overload them with much dealings in the world that there is no spare time wherein their care can be free to heare the voyce of Conscience The clutter of their many businesses make too great a noyse for Conscience to haue audience They deal with their consciences as the Ephesians dealt with Alexander Act. 19. 33. 34. And Alexander beckned with the hand and would haue made his defence vnto the people But when they knew that he was a Iew all with one voyce about the space of two houres cryed out Great is Diana of the Ephesians If Alexander had had neuer so good lungs strong sides hee might haue strayned his voyce till he had crazed the organs of language and might haue spoken till he had been hoarse againe before hee could haue been heard to haue spoken one syllable though he had spoken all the reason in the world Such a noyse of an outragious bellowing multitude had bin almost enough to haue drowned the voice of a Canon Thus deale men with their conscience if shee but prepare to speake and giue but a becke with the hand presently thrust themselues into a crowd of businesse that may out-cry and ouer-cry the bawling noyse thereof It was an hideous noyse that the shriking infants of Israel made when they were offered vp aliue in fire vnto Moloch Now lest their parents bowels should earne with compassion and be affected with the shrikes of their poore babes therefore they had their Drummes and Trumpets strucke vp and sounded in the time of sacrifice to make such a noyse that in no case the lamentable cries of the infants should be heard The same tricke doe too many put vpon their consciences if they wil be clamouring they will haue some Drum or other whose greater noyse may deafe their eares from hearing the cryes of conscience But alas what poore Proiects are these The time will come when men shal haue neither pleasures nor profits neither delights nor businesse to stop their eares Though now men beat vpon these Drumme-heads and with the noise of their pleasures profits keepe conscience voyce vnder from beeing heard Yet the day will come when God will beat out these Drum-heads and then the cries horrid hideous shrikes of Conscience shall be heard God will one day strip thee of all thy pleasures and employments and will turne thee single and loose to thy Conscience and it shall haue full liberty to bait thee and byte thee at pleasure Oh how much better to bee willing to hearken to the voyce of Conscience here then to be forced to heare it in hell when the time of hearkening will be past and gone Hearken to it now thou shalt not heare it hereafter Hearken to the admonitions and reproofes of it now and thus shalt thou get Integrity here and shalt bee free from hearing the dolefull clamours of it in hell hereafter 5. To get and keepe a good Conscience euer in cases of a doubtfull and questionable nature be sure to take the surest side Many things are of a questionable nature and much may be sayd on either side in such cases if thou wouldst haue a good Conscience take the surest side that side on which
among all these changes a good conscience will not change but holds it owne vntill its last day Now put mens Consciences vpon this tryall and their inconstancy either in good causes or courses wil discouer their naugtinesse In a good cause how many are like Darius His conscience struggles a great while for Daniel hee knew he was innocent he knowes the action to be vniust and therefore labours all day till the setting of the Sun for his deliuerance Dan. 6. 14. but yet ouercome with the Presidents and Princes vrgencie ver 16. he commands him to the Lions Denne Heere was a naturall Conscience standing for equitie and iustice but yet no good conscience it holds but till Sunne set and his Conscience went downe with the Sunne His Conscience yeeldes and is ouercome though it know the act to be iniust Pilates Conscience makes him plead for Christ In his conscience he acquits him and thrice solemnly professes that hee findes no fault in him and therefore cannot in conscience condemne him yea withall seekes to release him Iohn 19. 12. Is not heere now a good Conscience Indeed it had bene so in this particular fact if his Conscience had beene inflexible and had held out But when Pilate heares them say that if he bee his friend hee is no friend to Caesar Ioh. 19. 12. and whilest withall hee is willing to content the people Marke 15. 15. Now that there is feare on the one side and a desire to curry favour on the other Where now is his conscience Now he presently delivers him to bee crucified though hee knowes in his Conscience that there is no fault in him What a good conscience hath many a Iudge and Lawyer How stiffely will they stand in and prosecute a iust cause till a bribe come puts out the very eies of their Conscience Their Consciences are of so soft a temper that the least touch of Siluer turnes their edge presently They hold out well till their come a tentation on their right hand that is in their right hand Psal 144. 8. Whose mouth speakes vanitie and their right hand is a right hand of falshood If once the right hand be a right hand of falshood the mouth will soone speake vanity though before it spake Conscience Who would not haue thought Baalam to haue beene a man of an excellent Conscience If Balak would giue me his house full of silver and gold I cannot goe beyond the word of the Lord my God to doe lesse or more Num. 22. 18. But yet besides that faltring in those words I cannot goe whereas the language of good conscience would haue beene I will not goe besides that I say before he ends his speech see how the hope of promotions worke and works his Conscience like waxe before the fire verse 19. Now therefore I pray you tarry heere also this night that I may knowe what the Lord will say vnto mee more A faltring inference If his Conscience had beene good it would haue inferred strongly thus Now therefore I pray get you gone and trouble me no longer He knew in his Conscience the people ought not to bee cursed and that he ought not to goe and yet comes in with I pray tarry all night c. Truely Balak needed not to haue beene so lauish and so prodigall as to offer an house full one handfull of his Siluer and Gold will frame Balaams Conscience to any thing The like tryall may be made of mens Consciences by their inconstancy in good courses and this will condemne three sorts as guilty of evill consciences 1. Such as sometimes being convinced of the necessity of good courses do set vpon the practise of them begin to looke toward Religion religious duties till meeting with some of their supposed wiser neighbours they be advised to take heed they may bring thēselues into greater note then they are aware of they will incurre sharper censures then they thinke of c. and so suddenly all is dasht all is quasht and quencht There is a disease among beasts they call the Staggers and it is a disease too frequent in mens consciences who sometimes are on sometimes off one day begin and next day cease good courses That may be said of many mens consciences which Iacob speaks of Reuben Gen. 49. 4. Vnstable as water The water mooves as the windes blow If the winde blow out of the East then it moves one way if out of the West then it moves another the cleane contrary and vpon every new winde a new way So many let them heare a conuincing a good perswading Sermon moving to good duties then they will set vpon them let them againe heare either some mocks or reproaches for those wayes or some sage advise frō one they count wise against the waies of conscience they are as far off againe as euer These staggering irresolute and watry consciences are far from good ones 2. Such as in their youth or when the world was low with them were very zealous and forward But what are they now at this day True downe-right Demasses zealous whē they were young but now old and cold zealous when they were meane but now the world is come vpon them Demas-like they haue forsaken goodnesse and embraced the world haue gotten now worme-eaten and world-eaten Consciences The zeale of Gods house was wont to eate them vp but now the world hath eaten vp them and all their good Conscience 3. Those that haue made good the profane Proverb Young Saints and old Divels whose hatred of Religion and good conscience is greater then ever was their loue thereto as Ammons was towards Thamar 2 Sam. 13. 15. They were zealous and forward frequenters of Gods house and ordinances zealous enemies against swearing and Sabbath-breaking c. But what are they at this day Yesterday indeede zealous professors of holinesse but what are they to day To day malicious scoffers of godlinesse haters and opposers of goodnesse the onely swearers drunkards in a Countrey What kinde of consciences haue these None of Pauls Conscience I haue liued in all good Conscience vntill this day What then Iust the consciences of Hymenaeus and Alexander 1 Tim. 1. 18 19. They once made great profession of Confcience but now enemies to Paul and blasphemers men as Paul speakes that had put away good Conscience they did not through want of watchfulnes let it slip or steale away but as if it would neuer haue bene gone soone enough they put and draue it away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza translates it Qua expulsa They vsed their Consciences as Ammon did Thamar after his lust satisfied 2 Sā 13. 15. 17. Arise be gone sayes hee to her and when she pleades for her felfe he cals his seruant and sayes vnto him Put out this woman and bolt the dore after her put her out so as shee may bee sure not to come againe They dealt with their Consciences as Colledges deale with Rake-hels expelled them without
his riches will not yeeld him a iot of comfort Pro. 11. 4. Riches avayle not in the day of wrath No that will no whit cheere a man at such a time They shall cast their silver in the streets and their gold shall be remooued c. Ezek. 7. 19. This shall be the miserable pickle a man shall bee in at such a time that wants a good Conscience But now looke vpon a man with a good Conscience in such times and how fares it with him Let evil tydings times come how is he affected therwithall He will not be afraid of evill tydings for his heart is fixed Psal 112. 7. feare he may but yet his Heart shall be free from those restlesse perplexing distractions wherewith all others are vexed Luke 21. 9. When yee shall heare of warres and commotions bee not terrified And Prou. 3. 25. Be not afraid of sudden feare There is nothing so armes and resolues the heart against feares and evill tydings as doth the peace and integrity of a good Conscience For let there be outward peace abroad in the world and freedome from all feares of warrs and combustions yet little ioy and cōfort can a man haue therein whilest his conscience proclaimes warre against him and as Gods Herald summons him to battell Those inward warres and rumors of warres wofully distract him in the midst of his outward peace So cōtrarily let there be peace within in the Conscience and all warres and feares of warres husht there and then what ever feares and troubles are like to bee without yet there will bee a calme a serenitie and a sweet security within Becarefull and so fearefull for nothing Phil. 4. 6. To be fearefull in nothing is indeede an excellent happinesse of a well composed minde How might one attain thereto How might a man bring his heart to that fixed and stablisht temper See verse 7. The peace of God that passes all vnderstanding shall guarde your hearts and mindes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keepe with a guard as Kings haue their guards about them to saue their persons from violence shall guard your hearts that is your affections that they run not into extremitie of impatience distraction desperation when feares and terrours shal come ye shall not be transported with such distracting thoughts as shall depriue you of the freedome of your mindes but that you shall haue them to attend vpon God in the greatest of your dangers So that a man with a good conscience in the middest of all feares and combustions can sing with Dauid Psa 116. 7. Returne vnto thy rest O my soule The peace of a good Conscience is like the ballast of a Ship Let a Ship goe to Sea without ballast in the bottome and euery blast of winde is ready to ouerturne it but being wel balasted though the windes blow strong yet it sayles steddily and safely Every blast of ill newes and tydings of feare how full of terrible apprehensitions it filles an ill conscience it miserably vnsettles and distracts it whilest a good Conscience what blasts soeuer blows hath its heart steddy and at good command Methinkes when I consider Noab in his Cabine or nest in the Arke with what security and quiet of heart he sits there notwithstanding the clattering of the raines vpon the Ark the roaring of the waters and the hideous howlings and out-cries of those that were drowned in the flood I see th◠Embleme of a good conscience Tubalcain Lamech Iabal Iubal with what horrid perplexities are their soules distraught Some climbe vp this house top some this high tree others flee to some high mountaine and there in what horror and amazement are they whilest one sees his children sprawling another his wise strugling for life vpon the face of the mercilesse waters but especially whilest they behold the waters rising by little and little and pursuing them to the house tops and threatning to sweepe them off from the heads of the Mountaines to which they had betaken themselues These feares and amazements were worse then an hundreth deathes But now all this while how is it with Noah hee sits dry in his cabbin and litterally was the saying of the Psalme verified of him Surely in the floods of great waters they came not nigh vnto him Psa 32. 6. He hath his Ark pitcht within pitcht without neither can the raines from aboue beate in nor the waters from beneath leake in let all fountaines of the great deepe bee broken vp and the flood-gates of heaven bee opened yet not one drop of water comes at him and though the waters prevaile fifteene cubites aboue the high hills and mountaines so that they be covered yet Noah hee is out of all feare let them rise as high as they will yet shall hee keepe aboue them still Iust such is the condition and happinesse of a man with a good Conscience in sad times Whilest the high hils and mountaines are covered the great and braue spirits of the world are overwhelmed with feare are possest with dreadfull apprehensions so as they know not which way to look nor which way to take even then a man with a good conscience hath a strange quiet of heart is full of sweet security and resolution amids all the shrikes howlings and wringing of hands of earthly men by patience possesses his soule is master of himselfe and composes his soule to rest His Ark is pitcht within without The peace of God and the peace of a good Conscience keeps the waterfloods from comming into his soule The raine the waues they beat vpon the Arke but yet they pierced it not A man with a good Cōscience may fall into may be swept away with cōmon calamities yet how euer it fare with his outward man yet his soule is free from that horrour and those madding perplexities wherwithall wicked ones are overtaken The peace of a good Conscience shall keep off these distracting feares from his minde Though he cannot be free happily from the common destructions yet shall he be free from the common distractions of the world There be two things in common calamities The sword without and terror within Deut. 32. 25. the latter of the two is the worse by farre Now here is the benefit of a good Cōscience though it doe not saue alwayes from the sword without yet it deliuers alwaies from the terror within which giues a terrible edge to the sword and which being remoued the sword is nothing so terrible When the Canaanites were destroyed by Israel there was a double sorrow and smart vpon them The sword of the Israelites and Gods Hornet Iosh 24. 12. What was that Hornet Nothing else but that distracting and perplexing feare and terror wherewith God filled their hearts as appeares Exodus 23. 27. 28. There is no Hornet can so vexe with his sting as these terrors vexe evill Consciences in evill dayes Now here is the priviledge of good Consciences though they may smart with
and his Conscience apprehended Gods anger and we shall see what a case he was in Iob 6. 8. 9. O that I might haue my request and that God would grant me the thing I long for even that it would please God to destroy me that he would let loose his hand and cut me off Nay worse Iob 7 14. 15. Thou scarest me with dreames and terrifiest me through visions so that my soule chooses strangling and death rather then life Gods grace preserues his Saints from selfe-murder but yet not alwaies from impatient wishes Iob wishes strangling and chooses it of the two but goes no further What wonder then that Iudas doth strangle himselfe when his Conscience stares him in the face when as Iob with whom God is but in iest in comparison chooses strangling If Iob wish it what wonder that Iudas doth the deed Conscience doth chastise the godly but with whips but it lashes the wicked with scorpions Now if the whips be so smarting to Iob as makes him choose strangling what wonder that the scorpions be so cutting as makes Iudas seeke reliefe at an halter Yea and that which addes to the misery of an evill Conscience being awakened it is such a misery as no earthly comfort can asswage or mitigate Diseases and distempers of the body though they be terrible yet Physicke sleepe rest upon a mans bed yeeldes him some ease some comfort Sometime in some griefes the comforrable vse of the creatures yeelds a man some refreshments Prou 31. 6. 7. Giue wine vnto those that be of heauie hearts let him drinke and forget his pouertie remember his misery no more But Conscience being disquieted findes no ease in these Darius against his Conscience suffers innocent Daniel to be cast into the Lyons denne What cheere hath he that night He passed the night in fasting Dan. 6. 18. Not in fasting in humiliation for his sinne but conscience now began to gall him and hee hauing marred the feast of his coÌ„science Conscience also marres his feasting none of his dainties will now downe his wine is turned into gall and wormewood no ioy now in any thing Hee had marred the musicke of his conscience and now he brookes not other musicke The Instruments of musike were not brought before him His guilty coÌ„science was now awakened and now he cannot sleepe His sleepe went from him So Iob in his conflict of Conscience hoped for ease in his bed Iob 7. 13. My bed shall comfort me my couch shall ease my complaint But how was it with him Either he could not sleepe at all vers 3. 4. Wearisome nights are appointed vnto mee when I lye downe I say when shall I arise and the night be gone and I am full of tossings to and fro vnto the dawning of the day Needes must he tosse whose conscience is like the Sea waues tossed with the windes or else if Iob did sleepe yet did not Conscience sleepe vers 14. but even in his sleepe presented him with ghastly sights and visions When I say my bed shall comfort me then thou scarest mee with dreames and terrifiest me through visions At other times when conscience hath been good Gods people though their dangers haue beene great yet neither the greatnes nor neerenes of their dangers haue broken their sleep Psa 3. 5. 6. I layd me downe and slept I will not be afraid of ten thousands of people that haue set themselues against me round about And yet if we looke to the title of the Psalme A psalme of Dauid when hee fled from Absolom his sonne one would thinke David should haue had little list or leasure to haue slept Peter thought to haue bin executed the next morrow by Herod and though he also lodge betweene a company of ruffianly Souldiers that happily one would feare might haue done him some mischiefe in his sleepe yet how soundly sleepes he that night Act. 12. And holy Bradford was found a sleep when they came to fetch him to bee burnt at the stake These fears brake not these mens sleepe How might this come to passe They did as Psal 4. 8. I will lay me down in peace and sleepe He that can lie down in the peace of Conscience may sleepe soundly whatsoever causes of feare there be otherwise But contrarily he that cannot lie downe with the peace of conscience will find but little rest sleepe though his heart bee free from all other feares Euill conscience being awakened will fill the heart with such feares as a man shall haue little liberty to sleepe Oh the sweet sleepe that Iacob had and the sweet dream when he lay vpon the cold earth and had an hard stone vnder his head for his pillow An hard lodging and an hard pillow but yet sweet rest and sweet communion with God A good conscience makes any lodging soft and easie but down-beds and down-pillowes if there bee thornes in the Confcience are but beds of thornes and beddes of nettles The bitternesse of an evill conscience distastes all the sweets of this life as when the mouth and tongue is furred in an hot Ague all meates and drinkes are bitter to the sicke partie This is the misery of an evill conscience awakened in this life 2. But it may bee many never feele this misery here there is therefore the more misery reserved for them in hell in the world to come Indeed more by many thousands goe to hell like Nabal â—han like Iudas more die like sots in securitie then in dispaire of Conscience Death it selfe can not awaken some consciences but no sooner come they into hell but Conscience is there awakened to the full never to sleepe more and then she lashes and gashes to the quicke lets men learne that forbearance was no payment Tell many men of Conscience and they are ready to flap one on the mouth with that prophane proverbe Tush Conscience was hanged many yeeres agoe But the time will come that they who haue lived in euill Conscience shall finde that Conscience which they haue counted hanged shall play the cruell hang-man and tormentor with them They shall finde Conscience vnhanged when it shall hang them vp in hell when day and night it shall stretch them there vpon the racke The torments which an evill Conscience puts the damned to in hell are beyond the expression of the tongue and the comprehension of mans conceit There bee two speciall things in the torments of hell wee haue them both thrice repeated together Mark 9. 44. 46. 48. Where their worme dies not and the fire is not quenched There is an ever-living worme and never-dying fire And marke that in all the three verses the worme is set in the first place as it were to teach vs that the prime and principall torment in hell is the worme rather then the fire And what is the worme but the guilt of an evill Conscience that shall lie eternally gnawing and grapping twiching and gryping the heart of the damned in hell