the sword yet this hornet shall not sting them nor fill their hearts with that throbbing anguish that these terrors in times of calamitie put evill Consciences to A sweet motiue to make any in loue with a good Conscience Whilest we looke vpon the evils of the times wee cannot but looke for evill times Look we vpon our sinnes and Gods administration abroad vpon the malice and policies of the adversaries of Gods grace and what doe these but prognosticate heavie things Now suppose a flood should come would wee not be glad of an Arke such a cabbin therein as should keepe out the waâ—ers from our soules Get then the pitch of a good Conscience thou shalt sit like Noah if not free from the waters yet free from the feares of Lamech Tubalcain which are worse then the waters For the feares of such evils are more bitter and vnsufferable then the evils themselues Suppose I say a flood should come who would not giue a kingdome for an Arke well pitcht Suppose calamity should come who would not giue a world for a good Conscience then Iabal Gen. 4. 20. hee is busie in building of tents and he is among his flocks and cattell and Iubal Gen. 4. 21. hee is wholly vpon his merry pins at his Harpe and Organs He and his take the Timbrel and the Harpe and reioyce at the s 〈…〉 d of the Organ Iob. 21 12. And these iolly ioviall laddes giue poore Noah many a drie flout many a scornfull scoffe whilest hee is building his Arke aske what this brainsicke and mad fellow meanes to make such a vessell whether he meant to sayle on the dry land or to make a Sea when he made his Ship I but when the flood is come and the waters begin to bee chin deepe then aske Iabal whether building of tents or building of an Ark be the wiser worke then whether is better Noahs Arke or Iubals pipes Now that the flood is come and these come perhaps wading middle deepe to the Arke side and bellow and howle to Noah to open the Arke to them Now would not Iabal giue all his tents and all his cattell but to bee but where Noahs dog lies would not Iubal now giue all his pipes and merriment to haue but the place that an hogge had in the Arke Now Iubal let vs heare one of your merrie songs pipe now and make your selfe merry with gybing at Noahs solly in making a Ship to sayle on dry land What aylest thou Iubal to howle and wring thine hands thus where is thine Harp OrgaÌ„s now cheer vp thy soule now with these vanities Now the flood is come now Noth is in the Arke now Sirs you that are such men of renowne Gen. 6. 4. you that were the braue gallants of the earth now tell me who is the foole who is the wise man now How many in the dayes of peace make light of a good Conscience yea if they see others to bee but carefull in rigging of this Shippe and pitching and trimming vp such an Arke how ready are they to spend their byting scoffes and their tart iests vpon them but if euer times of trouble and calamity a fire-flood of Gods wrath Nah. 1. 6. 8 should breake in then would a good coÌ„science hold vp the head with much comfort and resolution whilest those that formerly made a ieast of a good Conscience should haue a king and quaking 〈…〉 of those vnmeasurable fears that shall cease vpon them A good Conscience will make a man musick when Iubal shal be glad not onely to put vp but with indignation anguish of heart to throw away and curse his pipes Well fare a good Conscience in euill dayes Pitch and trim vp this Arke there is no such prouision against euill dayes as is a good Conscience It will doe a man service and support him when all the braue spirits of the earth shal be blank and at their wits end In the third place the benefite and 3 The comfort of a good Conscience in Time of Sicknesse comfort of a good Conscience is Conspicuous in the time of Sicknesse or a mans priuate and personall crosses in his estate c. A sicke man with an hayle Conscience is a cheary and a comfortable man Pro 13. 14. The spirit of a man will susteine his infirmitie that is the spirit it selfe being hayle and sound it will enable him to beare any bodily sicknes But a wounded spirit who can beare yea a wounded or a sicke body who can coÌ„fortably 〈…〉 But let the Conscience be good and sound and it helps a man with great ease and comfort to beare the sicknes of the body It is a shrewd burden to beare two sicknesses at once to haue a sick body a sick CoÌ„science A man shal find enough of the easiest of them single and alone But yet an bayle conscience in an infirme body sweetly helps our infirmitie Let a man haue ever so hayle and healthfull a body yet if the conscience be naught withal awakened falls to galling griping he shall finde but little ioy in his bodily health so contrarily let a mans Conscience be good and though his body be sicke weake yet is it a great deale of sweet refreshment that it shall receiue from the conscieÌ„ce Sicknesse in it selfe is exceeding vncomfortable and in the time of sicknes commonly all bodily comforts the comforts of meates drinkes sleepe fayle yea but then here is the benefit of a good conscience that wil not then fayle but as it is sayd Eccl. 10. â—9 Money answers all things so a good conscience answers all things the comfort of it supplies the want of all other comforts When in sicknes the comfort of meate drinke and sleepe is gone they are all found againe in the comfort of a good Conscience that will be meat drinke that will be rest and sleepe that will make a mans sick-bed soft and easie that shall be as the Angels were to Christ in his hunger in the Wildernes they ministred vnto him and so will a good conscience minister comfort in the want of all other comforts so that a man may say of a good Conscience as we vse to say of some solid substantial dish that there are Patirdge Pheasant and Quailes in it so though outward comforts cease their office and their work be suspended yet a good conscience comes in their roome in it are meat drinke sleepe ease refreshment and what not A good conscience is an Electuary or a Cordiall that hath all these ingredients in it There is no such Cordiall to a sicke man as the Cordiall of a good conscience All Physitions to this Physition are but such Physitions as Iobs friends Iob 13. 4. Ye are Physitions of no value A motiue of great weight to make men in loue with a good conscience Who can be free from sicknes and how tedious and wearisome a time is the time of sicknes Now who would
good yet their consciences are far short of goodnes because they are not good before God the Iudge of conscience Whilest conscience is made only of the Capitals of the second Table or of the externals ceremonials of the first which duty is not done out of obedience to God his Commandements but a mans selfe either in his gaine or in his prayse is sought base ends are the first mouers to good duties here the conscience what euer applause it hath from or before men for it goodnesse yet of God shall not be so esteemed For that is not a good conscience which is one outwardly but which is one inwardly whose prayse is not of men but of God And that hath its prayse of God which is before God 4. From his continuance constancie vntill this day To begin a good life and course and to liue in all good conscience that before God are excellent things but yet one thing is wanting to make vp this goodnesse compleate To bee so for a day or some dayes will not serue but when a man can say at his last day I haue liued in al good conscience vntill this day that man may bee safely iudged to haue a good conscience indeed Thus in these foure particulars doth the goodnes of Pauls conscience appeare It is not my purpose to confine my selfe to keepe me within these bounds alone but to take a larger latitude within the compasse whereof I will bring both those forenamed and all other materiall points which this protestation doth afford CHAP. II. Conscience described THe maine subiect of this protestation and the ayme of this following discourse being concerning a good conscience for the more orderly handling thereof consider these specialls 1. What Conscience is 2. What a good Conscience is 3. How a good conscience may bee gotten and kept The meanes of it 4. How a good conscience may bee knowne The markes of it 5. The motiues to get and keepe a good conscience 1. What conscience is It may be thus described Conscience is a power and faculty of the soule taking knowledge and bearing witnesse of all a mans thoughts words actions accordingly excusing or accusing absoluing or condemning comforting or tormenting the same I know there be other definitions giuen by others more succinct and neat but I rather chuse this though it may bee not altogether so formall to the rules of Art The rules of â—oue and profit many times may make bold to dispence with rules of Art So I may be profitable I care the lesse to bee artificiall It may suffice that this description is answerable to that Auditory for whose sake it was first intended A plaine familiar description agrees well enough with such a people For the better conceiuing of it let it be taken in pieces and euery parcell viewed seuerally It is a faculty or power of the soule It is therefore called the Heart 1. Iohn 3. 20. If our heart condemne vs. Eccl. 7. 22. Thine owne heart knowes that thou thy selfe likewise hast cursed others that is thine own conscience knowes It is also called the spirit of man 1. Cor. 2. 11. For what man knowes the things of a man saue the spirit of man which is in him And Rom. 8. 16. The Spirit it selfe beares witnesse with our spirit that is with our coÌ„science Not that conscience is a spirit distinct from the substance of the soule as Origen mistooke but because it is a faculty of the soule therefore the name that is oft giuen to the soule is giuen to it If it bee asked in what part of the soule this faculty is placed wee must know that Conscience is not confined to any one part of the soule It is not in the vnderstanding alone not in the memory will or affections alone but it hath place in all the parts of the soule according to the seuerall parts thereof hath seuerall Offices or Acts. Taking knowledge Eccle. 7. 22. Thine owne heart knowes Conscience is placed in the soule as Gods spy mans superiour and ouerseer an inseperable companion that is with a man at all times and in all places so that there is not a thought word or worke that it knowes not and takes not notice of So that that which Dauid speakes of God himselfe Psal 139. 3. 4. Thou compassest my heart my lying downe and art acquainted with all my wayes for there is not a word in my tongue but loe thou knowest it altogether Whither shall I goe from thy spirit If I ascend vp to heauen c. The same may bee also said of conscience Gods deputy it is acquainted with all our waies not a motion in the minde not a syllable in the mouth to which it is not priuy yea it is thus inseperably present with vs not only to see but also to set downe to register to put downe vpon Record all our thoughts words and workes Conscience Nam quocunque me verto vitia mea me sâ— quuntur vbicuÌ„que vado conscientia mea menon deserit se praesens adsistit quicquid facio scribit Idcirco quanquam humana subterfugiaÌ„ iudicia iudicium propriae consc fugere non valeâ— Et si hominiê° celo qucd egi mihi tameÌ„ qui noui maluÌ„ quod gessi celare nequeo Ber. de Inter. Dom. c. 31. is Gods Notary and there is nothing passes vs in our whole life good or ill which coÌ„science notes not down with an indeleble character which nothing can raze out but Christs blood Conscience doth in this kinde as Iob wishes in another Iob 19. 23. 24. Oh that my words were now written Oh that they were printed in a booke That they were grauen with an iron pen and laid in the rocke for euer Conscience prints and writes so surely so indelebly yea it writes mens sins as Iudah his sin was with a pen of Iron with the poynt of a diamond and they are grauen vpon the Table of their hearts Ierem. 17. 1. Conscience doth in our pilgrimage as trauellers in their iourney it keepes a Diary or a iournall of euery thing that passes in our whole course it keepes a booke in which it hath a mans whole life pend In regard of this office conscience is placed in the memory is the Register and Recorder of the soule And bearing witnesse This wee finde Rom. 2. 15. their conscience also bearing witnesse Rom. 9. 1. My conscience also bearing me witnesse 2. Cor. 1. 12. The testimony of our conscience And this the end of the former office of the conscience For therefore is it exact punctuall in setting downe the particulars of a mans whole life that it may bee a faithfull witnesse either for him or against him For a faithfull witnes cannot lye Pro. 14. 5. This office it is ready to doe at all times of tryall affliction and Peccatâ— mea celare non possum quoniaÌ„ quocuÌ„que vado consc mea mecum est secum
The spring and fountaine of all actions good or euill is the Conscience and all actions and courses of men are as their Consciences Out of the heart are the issues of life Pro. 4. 23. The Heart Conscience is the fountaine euery action of a mans life is an Issue a little rivelet a water passage thence Are these waters then that issue thence Naught The way to heale them is to Non erit fructue bonus nisi arboris bonae Muta Cor et mutabitur opus Aug. de ver Dom. Serm. 12. cast the salt into the spring Mend the Conscience and all is mended Good Consciences would make Good men and Good men would make Good Times Lo here a Proiect for the reformation of evill Times Were this Proiect set on foot and a good Cōscience set vp how should we see profanations of Gods holy Name Day Iniustice Bribery Oppression Deceit Adulteries and Whoredomes and all other Iniquites how should we see all these as our Saviour saw Satan falling down like lightning from heaven How should wee see them come tumbling downe like so many Dagons before Gods Arke yea tumbled downe and broken to the stumps The onely Arke that must dash and ding downe these Dagons is a good Conscience And if we would wel weigh the matter what is there equally desirable with Ecce quid prodest plena bonis arca cum sit Inanis Conscientia Bona vis habere bonus non vis esse tū quid est quod vis habere malū Nihil omni no non vxorem non filium non ancillā villam tunicā postremo nō caligam et tamen vis habere malā vitam Rogo te Praepone vitam tuam caligae tuae sic Conscientiā Aug. ibid. vbi supra Ipsa ergo diuitiae bonae sunt sed istae omnia bona a bonis malis haberi possunt Et cū bona sint bonos tamē facere non possunt Aug. de verb. Dō Serm. 5. a good Conscience What is that men would haue but they desire to haue it Good And yet amongst al other things they desire to haue Good what little care to haue the Consciēce such Wife children servants houses lands Ayre food rayment who would not haue these Good And yet that without which none of all these are good nor will yeeld vs any true good that alone is neglected and whilest men would haue all other things Good yet their Consciences thēselues are Naught Now alas what good will all other goods doe vs whilest this one and this mayne Good thing is wanting How excellent is this Good aboue al other good things A good wife good children good land c. these may a man haue and yet he himselfe not Good these finde men sometimes Good but make none so these goods may a man haue and yet himselfe bee Naught Not so with a good Conscience which no evill man can haue which whosoever hath it makes him and all hee hath good So great and so good a Good why is it so much neglected Try we therefore let vs assay if by any means Gods good blessing giuing assistance we may be able to stirre vp men and to worke them to regard so great so excellent a good It may be at least some few may be perswaded may set vpon this worke of getting a good Conscience If but some few if but one be wrought vpon the labour is not in vaine If none yet our worke is with our God to whom we are a sweet savour in Christ in them that are saued and in them that perish 2 Cor. 2. 15. This portion of Scripture then which I haue chosen for the ground of the following Discourse consists of three parts 1. Pauls sober and ingenious Profession and Protestation vers 1. 2. Ananias his insolent and Impetuous Iniunction vers 2. 3. Pauls zealous Answer and Contestation vers 3. 1. The first is Pauls Protestatiō in these words Men and brethren I haue liued in all good Conscience vntill this day With this Protestation of a good Conscience Paul begins his Plea And how euer to distinguish our selues from Papists we beare the name of Protestants yet wee shall neuer be sound and good Protestants indeede till we can take vp Pauls protestation that our care endeauour course is to liue in All good Conscience A Protestant with a loose a naughty Cōsciēce hath no great cause to glory in his desertion of the Romish Religiō As good a blind Papist as a halting Protestant The blind and the halt were equally abominable vnto the Lord. Paul was here brought forth to answer for himselfe before the chiefe Priests and the Councel And his Preface as I said to his entēded Apology if he had not bin iniuriously interrupted is a protestation of the Goodnes of his Conscience And this his good Conscience or the goodnesse of his Conscience he sets foorth 1. From his Conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue lived or conversed A good conversation is a good evidence of a good Conscience indeed there can bee no good Conscience where there is not a Conversing in good It is not some moods fits in some good actions duries frō whence Conscience gaines the reputation of Goodnes but a good conversation godly religious in the generall tenour therof proues the conscience worthy such an honor as to be holden Good He may be said to haue a good conscience that can be said to liue in a good Conscience Many a man is frequently in the Citie and yet cannot be said to liue there There a man liues where he hath his Converse and Residence A mans life is not to be measured by some few actions in which at some time he may be found but by his generall course and conversation God will iudge euery man not according to his steps but according to his waies It were ouer-rigid censoriousnes to condemne a righteous man to question whether his conscience were good because some steps of his haue bin beside◠the way We know for the general his way is good wherein hee walkes and therefore according to his good way we iudge his Conscience good Contrarily whē we see a mans way for th◠generall to be evill though some tim◠he may tread a right step or two an◠chance to chop into the faire roade fo◠a rod or two for this to iudge a man Conscience good were a bottomless◠and boundlesse Charitie Every man◠Conscience is as his life is 2. From the Generality of his care obediēce In all good Conscience It mus◠be All good or it is no good Cōscience a◠all There bee that liue in some goo◠Conscience yea Herod seemes to haue much good Conscience he did many things gladly but yet Paul goes further and liues not in some not in much but in All good Conscience 3. From the Sincerity and Integritie of it before God Before men how many haue their Consciences exceeding
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
doe it for all my wayes are before thee CoÌ„science as we saw before is a knowledge together that is together with God Now then this is an excellent meanes to get and keepe a good conscience to bee carefull to do nothing but that which we would bee content God should know as wel as our selues Thinke with thy selfe before every evill action Am I content that God should know of this But how then may a man bring himselfe to this Set thy selfe alwayes in Gods presence see the invisible God and see thy selfe visible in his eye and know that thou doest nothing which he takes not notice of This well thought vpon and layd to heart would make men make much conscience of their wayes The contrary to this is rash walking Lev. 26. when a man walks so loosely heedlesly as if there were no eye vpon him Dirige gres sus secunduÌ„ verbuÌ„ tuuÌ„ Quid est dirige secuÌ„ dum verbuÌ„ tuum Vt recti sint gressus mei quia rectuÌ„ est verbum tuum Ego inquit distortus sum sub pondere iniquitatis sed verbum tuum est regulae veritatis me ergo distortum a me corrige taÌ„quam adre gulam hoc est ad verbum tuum Aug de ver Apâ— ser 12 to view him in his actions 2. Frame thy whole Course by the rule and shape it by the direction of the word of God Gods word is the Rule of Conscience Gal. 6. 16. As many as walke according to this Rule Men must then walke by Rule the Word must be this Rule Psal 30. 23. To him that orders â—is Conuersation all Christians must be regulars and must liue or derly But what is that Rule by which their Conuersation must be ordered That same Ps 119. 133. Order my steps in thy Word He that orders his course by that Rule which is the rule of conscience shall be sure to keepe and get a good coÌ„science He that wil make good work will worke by his rule wheras he that works by guesse must needs make but ill worke Whatsoeuer is not of faith is sin Rom. 14. 23. That is whatsoeuer a man doth and hath not warrant for it out of and from the rule of the Word makes a mans conscience in that particular to be euil And therfore v. 5. Let a man be fully perswaded in his own mind How happy should mâ—n bee in getting and keeping good consciences if they would lay their liues and actions to the Rule The want of this is it that makes men men of so ill-Consciences Some liue by no Rule some by false Rules hence come mens Consciences to bee so Anomalous Some liue by no Rule but doe whatsoeuer seemes good in their owne eyes goe as their lusts lead them and follow his beck that rules in the Ayre This is also to walke rashly Leuit. 26. He that doth things without rule goes rashly to worke Hee that walkes irregularly walkes rashly no marvell if men haue crooked wayes crooked consciences when they will not liue by Rule Some againe liue by false rules and that not onely Popish fictitious Regulars that liue by superstitious Rules of their Dominick Francis c. but amongst our selues many haue a Rule they doe liue by but that rule is not the Word but some false Intercausas maloruÌ„ nostroruÌ„ est quod vi vimus ad exempla nec ratione coÌ„ponimur sed consue tudine abducimur Quod si pau ci facerent nollemus imitari cuÌ„ plures facere caeperuÌ„t quasi hone stius sit quia frequentius sequimur et recti apud nos locuÌ„ tenet error vbi publicus factus est Senec. ep 124. Rules of their owne deuising Such as are these Great mens practise or some learned mans opinion the custome of times and places wherein they liue the examples of the multitude or some secret blind and selfe-conceiued principles which they keep to themselues and by which they liue All which being crooked Rules must needes make crooked Consciences whereas if men would liue by Dauids rule Psal 119. 105. Thy word is a lampe vnto my feet and a light vnto my path and in euery action would haue an eye a respect vnto the Commandement as he had Psal 119. 6. then should they make streight paths for their feet Heb. 12 13. and keepe vpright consciences In euery spirituall action therefore haue an eye to the Word question it whether it be iustifiable warrantable by the Word or no and meddle no farther then that will authorize and beare thee out If this course were taken such a good course would make and keepe a good Conscience And why should not men be willing to take this course why will we not make that Word our Rule which must bee made our Iudge The word which I speake shall iudge you in the last day Ioh. 12. 48. The Word shall iudge our coÌ„sciences therefore let it rule and order them And if it haue the ruling of our consciences it will make them good consciences and when they are good they neede not feare what Iudge they come before nor what Iudgment they vndergoe In summe if we would haue good consciences we must make more conscience then is commonly made of reading and searching the Scriptures The ignorance neglect of this duty is it which banes so many consciences in the world 3. Keep a daily and a frequent Audit with thy conscience often examinatioÌ„ of the conscience conduces much to the goodnes of it The Prophet complaines of his people Euery one turned Integritatis tuae curiosus explorator vita tua in quotidiana discussione examina AtteÌ„de diligeÌ„ter quaÌ„ tum proficias vel quaÌ„tum de ficias qualis sis in moribus qualis sis in affectibus quaÌ„ similis sis Deo vel quam dissimilis quaÌ„ prope vel quam loÌ„ge c. Redde ergo te tibi si non semper vel saepe et sal teÌ„ interduÌ„ Ber. Medit Devot c. 5. to his Course as the horse rusheth into the battel ler. 8. 6. Here were men far from a good Conscience but what was the reason of it He giues it in the former words No man repented him of his wickednes saying what haue I done There was no examination of their Consciences and Courses what they were nor how they were and from hence comes this mischiefe This was Dauids course Psa 119. 59. I considered my waies and turned my feet vnto thy testimonies When a mans feet are in the wayes of Gods testimonies then he walkes with an vpright Conscience and mark how Dauid came to doe so I considered my wayes he vsed to examine his Conscience The first step to get a good conscience is for a mnn to know that his coÌ„science before reformatioÌ„ is evill How shall that be known without a search When a search hath discouered what it is that maks the conscience course euill then will Conscience be ready to labor a
iudicant Hieron ad Rustic Monach. for their vnholy practices and make knowne vnto them what evill Consciences they haue what then is their carriage and behauiour Euen that Amos 5 10. They hate him that rebukes in the gate they abhorre him that speakes vprightly This Ministrie that comes to the Conscience will not down with them It lets in too much light vpon them Ahab hates Michaiah for drawing the curteines so wide open he cannot endure such punctuall and particular preaching that clappes so close to his Conscience A plaine signe that Ahab hath a rotten and an vnsound Conscience Michaiah could not be more punctuall with Ahab then Isaiah was with Hezekiah Isa 39. 6. 7. And yet what sayes Ezekiah Good is the Word of the Lord which thou hast spoken as if he had said a good Sermon a good Preacher all good Whence comes this good entertainment of so harsh a message Hezekiah had a good Conscience and therefore though the message went against the hayre yet hee could giue good words Let the rightious smite me and it shall be a kindnesse Psal 141. I but that is when the righteous smites the righteous what if the Prophet smite Amaziah He will threaten to smit him againe 2. Chron. 25. 16. For beare why shouldest thou be smitten What if Paul preach of a good Conscience and so make Ananias his Conscience to smite him Ananias will command the standers by to smite him on the mouth Now let all the standers by iudge whether Ananias haue any good Conscience in him who cannot brooke the preaching of good Conscience Let men professe they know God as long as they wil yet if they slight the word or swell at it or bee disobedient to it when it is layd to their Conscience Paul makes it a manifest signe of a defiled conscience Tit. 1. 15. 16. Their minde and their conscience is defiled How appeares that They professe they know God but they are disobedient When therefore the Ministrie of the Word shall charge thee with dutie or reproove thee for sin and then thou shalt charge the Minister with rayling and girding and that this Sermon was made for the nonce for thee and thou likest not that Ministers should bee so particular c. In Gods feare bee advised to looke to thy Conscience and know it that thou hast a naughty Conscience When the Ministry of the Word smites thy conscience then for thee to smite the Minister with reproachfull disgracefull tearmes to smite him with thy mouth How is thy Conscience better then Ananias his that commands to smite Paul on the mouth Hee that cannot brooke that Gods Ministers should not discharge a good Conscience in preaching to the Conscience bee bold to challenge that man for a man of an evill conscience 4. That is a fourth note of a good 4 4. Note of a good Conscience To do duty for Conscienre sake conscience Rom. 13. 5. ye must be subiect for Conscience sake To doe good or abstaine from evill meerely for conscience sake is a note of a right good cōscience indeede Conscience as we saw before doth excite and stirre vp and bind to the doing of good and bindes from the doing of evil Now when the Conscience vpon iust information frō the Word shall presse and forbid and then a man shal because cōscience forbids forbeare or because it presses performe obedience thus to doe good or not to do euill for Conscience sake is a note of a good Conscience It evidences a good Conscience when the maine weight that sets the wheeles on work is conscience of Gods commandement When it is that Psal 119. 4. that sets a man on worke Thou hast commanded vs to keepe thy precepts diligently The end of the commandement is loue 1 Tim. 1. 5. And loue is the fulfilling of the commandement Rom. 12. But what loue From a pure heart and a good Conscience 1 Tim. 1. 5. When conscience of the commandement caries a man to the fulfilling of the end of it then doth such loue come from a good Conscience Salomons description of a good man Eccl. 9. 2. is that hee feares an oath He sayes not that swearth not but that feares an oath For a man not to sweare may be the fruit of good education and of the a we a man hath stood in of his Gouernours but to feare an oath argues that a man feares the commandement Pro. 13. 13 and to feare the commandement is the note of a good conscience Here let mens Consciences be tryed Thou prayest in thy family hearest the Word keepest the Sabbath c. Now search thine heart and make inquirie what it is that carries thee to these duties Doest thou doe them for conscience sake Doest thou find conscience to vrge and presse thee to giue satisfaction to the Conscience and obedience to the iniunctions thereof Are these things done If so it is a signe of a good Conscience But this discovers the naughtinesse of mens Consciences who though they bee sound in some good duties or in the auoyding of some evils yet is it not conscience that workes them thereto Yee must bee subiect not onely for wrath that is for feare of the Magistrates wrath and revenge but for Conscience sake Rom. 13. 5. It is no good Conscience when a man will bee subiect for his skins sake and least hee smart by the Magistrates sword but then a mans Conscience is good when in obedience to Gods Word and in conscience of his Commandement he subiects The like may be said of all by-ends Ye must doe good duties not for profit not for credit not for vaine-glory not for law but for conscience sake or else evill consciences ye haue in that ye doe The Shechemites receiue circumcision Gen. 34. And is not circumcision Gods Ordinance And is it not ioy of them that they will ioyne to the Church and professe the true Religion Yes surely if it were done for conscience I but it is not done for conscience sake Alas no such matter but for Hamors sake the Lord of the Towne and for Shechems sake their young Master for the hope of gaines sake Shall not their cattell and their substance and every beast of theirs bee ours Gen. 34. 23. For the oxen sake and not for conscience sake are the Shechemites circumcised Shechem for Dinahs sake receiues the Sacrament Oh the zeale and forwardnes that some wil professe on a sudden What frequenters of holy exercises But what is it for conscience sake No such matter but Shechem is in hope of a match with Dinah all these shewes of Religion are neither for Gods sake nor consciēce sake but all for Dinahs sake all vnder hope of preferment by a rich mariage They were goodly shewes of zeale Iohn 6. 22. 24. in seeking and following after Christ but it was neither for Christ nor conscience sake but ver 26. for the loaues and the bread and their bellies sake Many of the Heathens
all hope of re-entry Thus many profane Apostatizing back-sliders cannot be content to lose good conscience vnlesse Ammon-like they may put it away with violence expell it And how can they haue good Conscience that haue put it away He hath not his wife that hath put her away and giuen her a bill of divorse In the dayes of Popery and darkenes the Divell it seemed walked very familiarly amongst them and hence we haue so many stories of fayries of children taken out of cradles and others layde in their roomes whom they called changelings Since the light of the Gospell these Divels and Fairies haue not been seene amongst vs but yet we are still troubled with changelings Some Priests and Iesuites haue changed some the world hath changed some goodfellowship and the Ale-house hath changed These haue plaid the fayries haue taken and stolne away goodly forward and fervent Christians and haue layd in their roomes Earthlings Worldlings Popelings Swearers Drunkards malicious scorners of all goodnesse Thus haue these fayries in stead of fayre and comely children brought in these lame blinde deformed and wrizzled faced changelings that any one may easily see them to be rather the birthes of some hobgoblins then the children of God If therefore wee would evidence our Consciences good labour to hold to the last and rest not in a youth but labour to haue age found in the way of righteousnesse This is a crowne of glory and this is right good Conscience to liue therein vntill our dying day All the former sixe are nothing without this last CHAP. X. The comfort and benefit of a good Conscience in the case of Disgrace and Reproach WE are now come to the fift and last point which was propounded The motiues to perswade vs to get good Consciences The motiues therevnto may bee many I will keepe my selfe within the compasse of fiue 1. Motiue The incomparable and 1. Motiue to a good CoÌ„science vnspeakeable comfort and benefit thereof in such cases and times as all other comforts faile a man and wherin a man stands most in need of comfort These Cases or times are fiue 1. The Time and Case of Disgrace and Reproach 2. The Time of Common feare and Common calamity 3. The Time of Sicknesse or outward crosses in a mans goods 4. The Time of Death 5. The Time Day of Iudgement In all these or in any of these times Interim elige socium qui cum â—mnia subtracta fuerint fidem servat dilectoribus suis me recedit in tempore angustiae Ber. de Consc it is good to haue such a friend or companion that will sticke to a man and be faithfull to him when all other things faile him Such a friend such a companion is a good Conscience A friend loues at all times and a brother is borne for adversity Prov. 17. 17. But in some of these cases a brother and a friend may be false and will not or may bee weake and cannot helpe nor pleasure a man but a good Conscience is better then all friends and brethren whatsoever when they will not or cannot or may not yet then will a good Conscience sticke close to a man and bee a sure friend to him Let vs see in the particulars the truth of it 1. In the Time and Case of Disgrace The comfort of a good Conscience in case of disgrace and reproach Infamie Reproach and wrongs of that kinde the comfort and benefit of a good Conscience is vnspeakeable When a man shall be traduced slandered falsely accused and condemned then in such wrongs will a good Conscience doe the office of a faithfull friend will sticke to stand by a man and will comfort and hearten him against all such iniuries Paul is here coÌ„vented before the Councell as a malefactor he hath an whole CouÌ„cel bent against him What now is his comfort and his defence against such an heape of accusers as doe affront him This it is Men and brethren I haue liued in all good Conscience As if he had said Impeach traduce accuse and condemne me as you please yet be it knowne vnto you that I haue a good Conscience and this my good conscience is it which shall comfort and vphold me against all your iniurious and vnequall proceedings You may bring forth false witnesses against mee but my Conscience doth and will witnesse for me you may condemne mee yet my conscience acquits and absolues me And thus doth Paul shelter himselfe vnder his good Conscience The like wee may see in the next Chapter Ananias and the Elders come and bring Tertullus and he is feed to be Pauls accuser and he layes heauy and hainous things to Pauls charge vers 5. We haue found this man a pestilent fellow and a moover of sedition among all the Iewes thrâ—ughout the world a ring leader of the sect of the Nazarens c. Here be foule things what will Paul be able to say to all this Will not this be enough to sinke him downe vtterly to see so many banded together and such great ones combined to countenance such an accusation How will he be able to subsist Now then behold the benefit and comfort of a good Conscience He holds vp his former buckler and smites Ananias and the rest with his former weapon vers 16. Herein doe I exercise my selfe to haue alwayes a Conscience voide of offence towards God and to wards men Ananias and the Elders haue a mercenary Tertullus to accuse him Paul hath no man dares bee seene to plead for him none will be reteined in his cause but yet now Conscience steps out and stops the foule mouth of this slanderous Oratour and puts spirit and heart into Paul to plead his owne Cause against them all Conscience seemes on this manner to animate him Feare not Paul the accusations of this Tertullus I witnes for thee thine Innocency I iustifie it to the teeth of Tertullus that he is one whose malice and Covetousnesse hath made him set his Conscience to sale Stand vp therefore and speake boldly for thy selfe dread them not Well fare a good conscience yet that will speake comfort to Paul and make Paul speake with courage when none else dare bee seene in his Cause It was an ill case Dauid was in Psal 69. 20. 21. Reproach hath brâ—aken mine heart and I am full of heavines and I looked for some to take pittie but there was none and for comforters but I found none They gaue mee also gall for my meate and in my thirst they gaue mee vineger to drinke A very hard case indeed Where was now Davids familiar friend his acquaintance with whom he was wont to take sweet counsell what was become of him now Possibly some of his acquaintance were at this time like a broken tooth a foote out of ioynt Prov. 25. 19. Confidence in an vnfaithfull man is like a broken tooth and a foot out of ioynt Others it may be that had profest him
loue were readie to fasten a poysond tooth in him This was Dauids case and this may be any mans case but now at such a time and in such a pinch appeares the excellency and benefit of a good Conscience Though all a mans friends should proue Iobs friends like the Winter-brookes of Teman that in Winter ouerswell the bankes but in the scorching heat of Sommer proue drie ditches yet then eâ—en then well fare a good Conscience That will heale Dauids heart broken with reproach that will cheere him vp in his heauines that will sweeten the gall and take away the sharpnes of the vineger which his enemies haue giuen him to drinke There is a generation Pro. 30. 14. whose teeth are as swords and their iaw-teeth as kniues and Prou. 12. 18. that generation speakes as the piercings of a sword There is a generation whose words are wounds that goe downe into the innermost parts of the belly Prou. 18 8. These be dangerous generations But what generations are they Generations of Vipers Ps 140. 3. Adders poyson is vnder their lips Iunius translates it Venenum ptyados The poyson of the spitting Serpent They bee then generations of spitting serpents even of fiery serpents that haue their tongues set on fire from hell so they spit fiery poyson in the faces of Innocents Now there is no man can liue in this world at whom these adders will not spit no man can be free from the sprikling of their poyson The disciple is not aboue the master If these snakes haue hissed at the Lord of the house and if these spitting serpents haue cast their poyson in his face why would they feare to doe it to the servants But is there then no balme against this poyson no buckler against these swords Yes there is the soveraign balme the impenetrable buckler of a good conscience It is a balsome that will alay the poyson of these Adders that it shall never burst a mans heart or if these swords pierce the very innermost bowels yet this will so salue these wounds that they shall not ranckle nor become mortall Oh! how mortal is this adders poyson how fatall are those swords how â—eene their edge how full of paine their wounds where inward guilt giues strength vnto them But Integritie and goodnesse of Conscience is a pretious balme of Gilead that takes away the venome of this poyson and the stinging smart of the wounds of these swords Let Paul liue with ever so good a conscience before God and man Act. 24. 16. yet Tertullus will play the spitting adder and he will spit yea spue forth his poyson in his face and in the face of an whole Court will not spare openly to slander him for an arrant varlet a lewd pestilent and a villanous fellow Such drivell will the malicious world spit in the face of Godlines But marke now the benefit and comfort of a good Conscience Either a good CoÌ„science with Stephens Angelicall face wil dazle shame the divels oratours 1 Pet. 3. 16. Hauing a good Conscience that they may be ashamed or els like Paul it can shake off those vipers without swelling or falling downe dead Yea if Satans oratours will needs be opening their mouths against Paul yet so good is his Conscience that as Iohn Hus appealed from Pope Alexander to Pope Alexander namely from him in his anger to him in his cold blood better advised so dares Paul appeale from Tertullus to Tertullus Dauid from Shimei to Shimei froÌ„ enemies to enemies from their tongues to their hearts from their mouthes to their Consciences as knowing their owne integritie to bee such as that their enemies owne hearts giues their tongues the lye and tells them that against their consciences possessed with meere malice they are hurried on in Satans service Tertullus knowes he lyes and his owne Conscience tells him hee lyes in his throate that Paul is an honester man then himselfe yea and the comfort is that Pauls Conscience comforts him and assures him that Tertullus his Conscience assures him all this So vnspeakeably sweet is the comfort of a good Conscience Dauid complaines of a great affliction Psal 35. 11. False witnesse did rise vp they laid to my charge things that I knew not What should a man doe in such a case if he had not the comfort of a good Conscience witnessing for him But now at such a pinch appeares the benefit of a good Conscience Let ever so many rise vp falsely to witnesse against him yet his conscience will witnesse as fast for him My friends scorne me sayes Iob Iob. 16. 20. They witnessed against him to bee a wicked person and an hypocrite they censured and condemned him but what was Iobs comfort That same vers 19. Behold my witnesse is in heaven and my record is on high That was one comfort but that was not all he had also a witnesse on earth and his record below Vpon whose record and witnesse see with what solemnitie and with what confidence he stands Iob. 27. 2. 6. As God liueth who hath taken away my iudgement and the Almightie who hath vexed my soule All the while my breath is in me and the spirit of God is in my nostrils my lips shall not speake wickednesse nor my tongue vtter deceit God forbid that I should iustifie you till I die I will not remoue mine integritie from me my righteousnes I will hold fast will not let it goe mine heart shall not reproach mee so long as I liue As if he had said As the Lord liues whilest there is breath in my body I Nam si in â—s iniquibus me criminantur testimoniuÌ„ Conscientia mea non stat contra me in conspectu dei quo nullus oculus mortalis intenditur non solum contristari non debeo veruÌ„ etiam exultare gaudere quia merces mea multa est in coelis Neque enim intuendum est quam sit amarum sed quam falsum sit quod audio quam verax pro cuius nomine hoc audio Aug. Contra lit Petil l 3. will not yeeld vnto your accusations nor yet acknowledge my selfe guiltie of that you do charge me withall Vrge me and presse me what you will yet will I never let goe mine hold Why what is it that makes Iob thus stiffe and resolute what is it that supports him with such an excellent spirit That ver 6. Mine heart shall not reproach me so long as I liue Indeed you reproach censure condemne me you lay heavie things to my charge But I haue searched the records of my Conscience I haue called that vnpartiall witnes to testifie the truth I finde conscience witnessing strongly on my side and therefore doe what you can you shall neuer beare me downe Iobs friends may proue fickle and false but his owne Conscience will proue true to him that will plead for him animate him and comfort him against all their calumnious and iniurious reproaches
and giue him cause of much ioy and triumph Iob then had his witnesse in heaven Iob had his witnesse on earth God and his own CoÌ„science two witnesses beyond all exception and in the mouth of two witnesses euery truth shall stand Conscience is a thousand witnesses and God is aboue Conscience And what Conscience witnesses concerning matter of fact God himselfe will Iustifie the same He that hath a good conscience hath a sure friend that will neither slinke nor shrinke at any hand Nay he hath two good friends and two substantiall witnesses whose testimonies though secret yet are such as sweetly solace the heart of man against open reproaches slanders false witnesses all wrongs and iniuries of that kinde whatsoever The testimony of Conscience is full of Comfort because of the vndoubted certainty and the vnquestioned infallibilitie thereof so that it voycing on a mans side strangely cheares his heart Pro. 27. 19. As in water face answers to face so doth the heart of a man vnto man That is as some expound it As a man may see his face by looking in the water so a man may see himselfe and what he is by looking into his conscience If a man should be told that he had some filth or bloach on his face if he would go look In speculo Conscientiae status interioris hominis exterioris cognoscitur Non immerito Conscientiam speculo comparavit quoniaÌ„ in ea tanquaÌ„ speculo rationis oculus tam indecens quaÌ„ quod decens in se est claro aspectu apprehendere potest Bern. de Consc into the water or especially into a looking-glasse hee should easily see whether it were so or no. And if looking into the water or glasse he could not see any such filth in his face though an hundred should offer to beare him downe to the contrary yet would hee beleeue his owne eyes before them al. So here wheÌ„ at any time foule mouths are open and spare not to cast aspersions vpon Innocency and to lay â—candalous things to a mans charge then a man by looking into his conscience can see himselfe and can finde whether he be guilty or not and seeing himselfe in that water or in that glasse to be cleere from that filth dirt which malice would cast in his face it so fills his heart with comfort and confidence as makes him treade all reproach and false Iudgement of man vnder his foot Non ideo bona est coÌ„scientia mea quia vos illam laudatis Quià enim laudatis quod noÌ„ videtis Aug. de ver dom ser 49. Si autem non aurem solam perculit â—racundâ—a criminantis veruÌ„ etiam conscientiaÌ„ mordet veritus criminis quid mihi prodest si me continuis laudibus totus muÌ„dus attollat Ita nec malam ConscientiaÌ„ saâ—at praconiuÌ„â—audantis nec bonaÌ„ vulnerat convictantis opprobrium Aug. contra lit Petil. l. 2 In omni quod dicitur semper tacite occurrere debemus ad mentem interiorem testem iudicem requirere Quid enim prodest si omnes laudans coÌ„scientia accusat aut poterit obesse si omnes derogent solae Conscientia defeÌ„dit Greg. sup 125. hom 6 This appeares by the contrary Let a man be praysed and magnified euer so let euer so much good be spoken of him and ever so much worth be attributed to him yet if his owne heart tell him that all is falsely spoken of him and there is indeed no such matter in him he hath at all no true comfort in all the good words of the world Pro. 27. 21. As the fining pot for siluer the furnace for gold so is a man to his prayse that is a man is to try his praise that is giuen him and if his conscience tell him it is vndeserved hee is to seperate this drosse of flattery from himself All the commendations and admirations of the world what coÌ„fort can they yeeld whilest a mans Conscience tells him that they are all but lying and glavering flatteries What though the poor multitude feeling the sweete and refreshment of a Pharisees almes do canonize a Pharise for a Saint yet what is he the better or what coÌ„fort hath he the more whilst his own coÌ„science reproaches and reproues him and tells him that he is a vaine-glorious hypocrite and that though these whom he feedes send him to heauen yet he shall haue his portion with hypocrites and vnbeleevers What is a man the better for a flattering Funerall Commendation whilest in the meane time hee is vnder the reproach and torture of his coÌ„science in the place of torment How many a man is there that hath the good word of all men no man but speakes wel of him but yet in the meane time his own heart giues him bitter words and rates him to his face How well contented would such an one bee and what an happy exchange would hee hold it to haue all the world rayle on him slander him so his own conscience would but speak friendly kindly to him So he could find hony from his Conscience hee would not care what gall he had from the world Experience lets vs see that such as haue bin malevolent and iniurious against others innocency though they haue bin abetted and born out by their vmpires and advocates that for handfuls of barley and scraps and crusts haue laboured to maintaine ill causes and worse persons yet they haue had no peace nor rest of heart Their advocates haue bid them sit downe with rest and victory the day is theirs they haue cheered them and strived to deserue their fee yet their guilty clients beeing netled with the inward guilt of their Consciences haue still bin haunted with a restles perplexed vnquiet spirit whilest others made guilty and censured for offenders by such mercenary vmpires haue possessed their soules in patience and haue bin cheerfull and merry-hearted from the comfort of their own innocent and cleere Consciences So that looke as the naughty conscience can speake no comfort though all the world speake well of it so contrarily though all the world reproach censure slander c. yet a good conscience can and will speake peace and comfort to a mans heart The CorinthiaÌ„s did exceedingly slight Faelix conscientia noÌ„ sibi in aliquo conscia quae noÌ„ proprium iudiciuÌ„ nec alienum veretur Bern de Consc Beata plane quae non alienis aestimatur iudiciis sed domesticis percipitur sensibus taÌ„quam sui iudex Neque enim populares opiniones pro mercede aliqua requirit neq prosupplicio pauet Ambros de offic l. 2. c 1. Nâ—n possuÌ„t aliena verba crimen affigere quod propria non recepit CoÌ„scia Ambrin Ps 38. Paul He was this and he was that but how was he affected with it See how 1 Cor. 4. 3. 4. But with me it is a very small thing that I should be iudged of you I know full well
exasperating disgraceful termes hath he given him any open personal girds before the whole Councel No no No such matter at all Why what thē is the matter that Paul must be thus basely thus despitefully vsed Will ye know the cause Men and brethren I haue lived in all good Conscience Lo here is the quarrell He hath made a profession of a good Conscience and for his good Conscience sake are Ananias fists about his eares There is nothing so mads men of wicked Consciences as the profession and practice of a good conscience doth The very name and mention of a good conscience makes Ananias halfe mad like one besides himselfe hee falles not onely to foule words but to blowes also and Paul must haue on the mouth for his good conscience sake Paul might haue blaphemed the blessed name of Christ and rayled vpon the odious Sect of the Nazarens hee might haue beene a drunkard an adulterer or a murtherer and none of all these things would haue stirred Ananias his bloud for none of all these should Paul haue beene smitten but let him but once speake or treat of or any way meddle with good Conscience and Ananias his bloud is presently vp hee cannot holde his handes but Paul must haue on the mouth there is no remedy So odious a thing is good Conscience and the profession of it to wicked men Therefore this is that which a good Conscience must expect euen Ananias his dole fistes blowes smiting hard and iuiurious measure from the world This is no new thing It was our Saviours casc before it was Pauls Ioh. 18. 22. And when he had thus spoken one of the officers which stoodby stroke Iesus with the palme of his hand c. Luk. 22 63. 64. And the men that held Iesus mocked him and smote him And when they had blinfolded him they stroke him on the face Hee felt the weight of their fists for the same quarrell that Paul did So it was foreprophecyed of him Isa 50. 6. I gaue my back to the smiters and my cheeks to them that plucked off the haire It was the kindnes that Zidkiah could afford Micaiah 1. Kin. 22. 24. He went neere smote Micaiah on the cheeke it was the thankes the Prophet was like to haue for the discharge of a good conscience 2. Chr. 25. 16. Forbeare why shouldest thou bee smitten It is that of which Iob cōplained so long since Iob 16. 10 Mine enemy sharpens his eyes vpon me they haue gaped vpon me with the mouth they haue smitten me vpon the cheeke reproachfully The same portion did the Prophet Ieremy meet withal Ier. 20. 2. Then Pashur smote Ieremiah the Prophet What was the quarrell That in the former vers He heard that Ieremiah had prophecied these things Onely for discharging his conscience for the conscionable dispensation of Gods truth And as sometime they smote him on the mouth so sometime they smote him with the mouth Ier. 18. 18. Come let vs devise devices against Ieremiah come let vs smite him with the tongue and let vs not giue heed to any of his wordes And why would they smite him with the tongue Onely for his Conscience and fidelity in his Ministry There is mention made of two false Prophets against whom an heauy iudgement is threatned Ier. 29. 21. 23. Ahab and Zedekiah two base scandalous debauched persons who committed villany in Israel and committed adultery with their neighbours wiues The Prophet Ieremy he out of conscience fulfills his Ministry and see how light-fingred Pashur is hee hath fists for Ieremies face and stockes for his heeles but in the meane time Ahab and Zedekiah they may whore and play the villaines and they feele not the waight of his little finger If his fingers must needs be walking there is worke for them there he may strike and stocke with credit But there is no such zeale against them No such dealing with them Zedekiah and Ahab may bee in good tearmes of grace with Pashur whilst Ieremiah must haue on the face lie by the heeles So well can wicked men brooke villany and any wretched courses better then they can a good conscience Pashur can better endure an adulterous whore master then an honest conscionable Prophet Villains may walk at liberty whilst a good cōscience shal sit in the stocks Here then is the portion a good Conscience may looke for from the world The better Conscience the harder measure For which of my good works doe ye stone mee saith our Saviour Ioh. 10. 32. A strange recompence for good workes and yet ost-times the best recompence and reward that the world can affoord good workes a good Conscience stones and strokes And if so be that feare of law and happy gouernment binde their hands yet then will they bee smiting with the tongue and if the law keepe them in awe for smiting on the mouth yet then will they doe what they dare they will smite with the mouth Vse 1 A faire Item to all that meane to vndertake the profession and courses of good Conscience Doe as many do in case of marriage before they affect the person they first consider how they like the portion So here before thou meddle with good conscience thinke with thy selfe what is her portion and if thou like not that it is but a folly to thinke of a good Conscience Doe as our Saviour advises Luk. 14. 28. Sit down first and count the cost and whether thou be able to endure that cost or no. Ananias hath a fierce spirit and a fowle heauy fist Pashur is a club fisted fellow and the spitting adders of the world will smite their sting deep Suppose a good cōscience may speed better as hauing the protection of Chrian gouernment yet this it must reckon vpon and it must account of the hardest Therfore think before hand before you meddle with it how you can beare the fists and blowes of smiters if ever you should come vnder them I may say here as our Saviour did to the sons of Zebedeus Mat. 20. 20. 21. 22. Ye knov not what ye aske Are ye able to drink of the cup that I shall drink of to be baptized wich the baptisme that I am baptized with Many say they desire to enter the courses of good Conscience but doe not well know nor well weigh what they desire Consider with your selues Are ye able to drinke of the cup that a good conscience shall drinke of Can ye be baptised with the baptisme that a good cōscience must be baptised with Can ye endure the smart of Ananias blows Can ye beare the load of Pashurs club-fist Think vpō this afore hand weigh it well this is that you must make account off that will set vpon the courses of a good conscience Vse 2 Is this the portion of a good Conscience see then what a great measure of Christian resolution they shall need to haue that take the profession of it vpon them
Be shod with the shoes of the preparation of the Gospell Ephes 6. 15. Growe marveilous resolute to harden thy selfe and to harden thy face against all enemies fists blowes whatsoeuer that though Ananias should dash thee on the face yet he might not dash thee thy good Conscience out of Countenance Thus did our Saviour Isa 50. 6. I gaue my backe to the smiters and my cheeks to them that plucked off the hayre I hid not my face from shame and spitting But how was he euer able to endure all this See vers 7. I haue set my face like a flint and I know that I shall not bee ashamed So must thou doe that meanest to keepe a good Conscience Get a face and a forehead of flint that enemies may as soone cracke a flint with their knuckles as by their violence and iniuries driue thee from a good Conscience Get an Ezekiels face Ezek. 3. 9 Make thy forehead as an Adamāt harder then a flint Steele flint thy face with all heroicall resolution A face of flesh will neuer endure but a face of flint wil hold Ananias fists tack let him strike while he wil he shall sooner batter a flint with his fist then stir a resolued conscience out of its station But beleeue mee these be hard things to vndergoe who will be able to abide Quaest such hard measure how therefore may one grow to such resolution to abide the worlds fists and the smart of their smiting Answ 1. Consider that Conscience hath fists as well as Ananias 1. Sam. 24. 5. and 2. Sam. 24. 10. Davids heart smote him And what are Ananias his blowes on the face to the blowes of Conscience at the heart One blowe on the heart or with the heart is more painefull then an hundred on the face and as Rehoboam speakes of himselfe 1 King 12. 10. so Consciences little finger is thicker heavier and more intollerable then both Ananias his hands loynes Now then here is the case If Paul will stand to his Conscience then Ananias his fists will be about his eares If Paul doe forsake or flawe good Conscience for feare or for the favour of Ananias then will consciences fists be about his heart Now then if no remedie but a man must haue blowes it is good wisdome to chuse the lightest fist and the softer hand and to take the blow vpon that part that is best able to beare it with most ease The face is better able to abide blowes then the heart and Ananias his blowes are but fillips to the clubbing blowes of Conscience Wee would scarce iudge him a wise man that to avoyd a cuffe on the eare would put himselfe vnder the danger of a blowe with a club Here is that then that may make vs to compose our selues to patience and to growe to an hardines and a Christian resolution Better ten blowes one the face then one on the heart Better an hundred from Ananias then one from Conscience that will lay on loade let the world smite yet mine heart smites not yea that stroakes and comforts whilest the world strikes threatens Therfore being smitten in case of conscience rather then giue out do as our Saviour bids in another case Mat. 5. 39. Whosoeuer shall smite thee on the right cheeke turne to him the other also 2. Consider that in the next Verse God shall smite thee God hath smiting fists as well as Ananias Let him smite but yet there will come a time that God shall smite him God will call smiters to a reckoning 3. Consider that of Dauid Psal 3. 7. Thou hast smitten all mine enemies vpon the cheek bone thou hast broken the teeth of the vngodly God will not onely smite the enemies of his people but will smite them with disgrace as it is a matter of vile disgrace to haue a boxe on the cheeke and he will giue them such a dust on the mouth as shall dash out their very teeth he will lay heauy and disgracefull iudgements vpon them as he did vpon Absolom of whom Dauid speakes May it ever be thy lot to see good Conscience vnder the fists of smiters be not discouraged start not stumble not at it Bee not readie to inferre It is in vaine to cleanse a mans conscience and wash his hands in innocency But consider that this hath beene ever the worlds madnes and the auncient lot of a good Conscience either to be smitten with adversaries hands or varlets tongues CHAP. XVII The impetuous iniustice and malice of the adversaries of a good Conscience AS we haue seen the entertainment a good Conscience meets withall in the world so wee may here further see the inordinate violences that the enemies and haters of good Conscience are carried with Therefore out of this insolent Iniunction of Ananias wee may in the second place obserue Doct. 2 The heady violence and impetuous iniustice of the adversaries of good Conscience Smite him on the mouth A man would not imagine that hatred and malice against goodnes should so transport a man as to make him run into so much so open so grosse Iniustice Doe but examine the fact and you shall see a strange deale of iniustice therein 1. Who is he that bids smite The high Priest He had a better Canon to liue by Mal. 2. 6. He walked with me in peace and equitie So Leui walked and so should Gods Priests walke also And that Canon of Paul for the Ministry of the Gospell held no lesse good for the Ministry of the Law That he should not be soone angry no striker Tit. 1. 7. How haps it then that the high Priest is thus light fingred Smite him on the mouth Oh! shame that such a word should come out of a Priests especially the high Priests mouth 2. Who must be smitten Paul an Innocent Fowle iniustice Questionlesse if Paul had offred such measure but to Ananias his dog to haue smitten him for nothing but out of meere spight Ananias would haue iudged him a dogged fellow And will Ananias vse an innocent person as he would be loth a man should vse his dog 3. Where must this blow be giuen In open Court where they were all Convened to do◠iustice Still the worse If he had commanded him to haue been smitten in his private parlour it had bin vniustifiable but to smite him in open Court and to doe iniustice in the place of Iustice this is deepe iniustice The place he sate in the gravity of his person Gods high Priest the solemnitie of the administration of iustice all these might haue manacled his hands and haue a little tempered and bridled his spirit A fowle indignitie for the Iudge of Israel to be smitten on the cheek Mic. 5. 1. As fowle an iniquitie for a Iudge of Israel to smite on the mouth wrongfully in an open Court of Iustice What an indecent thing for a Iudge to goe to cuffes on the Bench What an intemperate and a vindictiue spirit argues