200. 2. Ecclesiasticall or Christian charity the more excellent p. 201. In what it is to be shewed p. 202. The great and dolefull want of it in these times p. 206. CHAP. XV. The reasons of the point p. 212. Three generall heads of reasons whereof the first is taken from the excellency of good Conscience and shewed in five particulars p. 213. CHAP. XVI The second reason from the danger and mischief of an evill Conscience p. 225. This set out in foure Particulars p. 225. 226. CHAP. XVII The third reason from the difficulty of getting and keeping a good Conscience and escaping an evill p. 232. This made plaine in three particulars p. 233 CHAP. XVIII The application of the Doctrine p. 237 A seven-fold application propounded ibid. First by way of information ibid. This information looketh two waies 1. To discover errors 2. To assert Duties and Truths 1. Error discovered that to preach Conscience and presse duty is legall preaching p. 238. 239. 240. 2. That Conscience is a snare not security p. 243. Third mistake of such who judge thier conscience good when it is yet but a naturall conscience p. 244. Naturall conscience may have some good in it yet cannot be call'd a good conscience p. 244. What good may be in naturall conscience shewed in 8. particulars p. 244. 245. What is wanting in naturall conscience to make it truly good shewed in four particulars p. 246. 247. Fourth mistake To judge conscience therefore good because quiet p. 247. Foure quiet consciences never an one of them good p. 248. 1. The ignorant mans conscience p. 248. 2. The unawakened conscience p. 249. 250. 251. 3. The deluded conscience p. 252. 253. 254. 4. The hardened conscience p. 255. A six-fold hardnesse of heart or conscience p. 255. 1. Naturall hardnesse p. 255. 256. 2. Voluntary and attracted p. 256. Eleven steps to hell discovered p. 256 257. 3. Judiciall hardening by Impostors and Seducers p. 259 4. Ministeriall hardening by Ministers and Ordinances p. 259. 260. 5. Divine hardening by God himselfe ibid. 6. Satanicall by the prevailing efficacy of Satan p. 261. 5th Mistake of such who judge conscience therefore good because troubled p. 263. Three notes of an ill troubled conscience p. 264. Six notes of a good troubled conscience p. 271 A sixth Mistake to judge erroneous conscience a good conscience p. 273. Seven common and ordinary notes of an erroneous conscience p. 274. A seventh mistake to judge scrupulous Conscience a good Conscience p. 278. The eighth mistake to judge the conscience of and for liberty a good conscience p. 280. Sinfull liberty of conscience branded and decyphered p. 281. Right liberty of conscience asserted p. 282. Set out in five particulars p. 283. CHAP. XIX The other part of the use of information to assert Truths p. 285. 1. That good conscience is the Christians greatest charge ibid. 2. To looke after conscience in selfe and others the ministers greatest charge p. 286. 3. Conscience decaying is the decay of State p. 290. 4. Conscience decaying grace decayes p. 292. 5. Tolleration not to be granted to all sorts of consciences p. 293. 6. Whence the world is so poysoned with corrupt Doctrines and blasphemous errors p. 249. 7. Whence many have lost former peace and comfort ibid. 8. Whence many come to dye Tragically and dispairingly p. 296. 9. Whence men come to commit the sin against the Holy Ghost p 298. CHAP. XX. The use of Lamentation p. 299. The generall want of conscience lamented ibid. The generall losse of conscience more lamented p. 303. CHAP. XXI The use of reproofe p. 309. Want of conscience reproved ibid. Want of conscience the greatest want p. 313. Losse of conscience reproved p. 314. Losse of conscience the greatest loss p. 315. CHAP. XXII The use of terror to foure sorts of men p. 317. 1. Such as are regardlesse of conscience ibid 2. Such as have an accusing gnawing conscience 318. 3. Such as have a stupified and feared conscience p. 320 4. Such as are falling into the consumption of conscience p. 321. CHAP. XXIII The comfort and happiness of such whose care is to get and keepe a good conscience p. 323. CHAP. XXIV The use of examination p. 327. CHAP. XXV The use of exhortation p. 333. 1. By way of Dehortation ibid. 1. By way of Adhortation to All Christians Ministers chiefly p. 334. This exhortation backed with Motives perswading p. 335. Meanes directing p. 349. Motives to perswade foure p. 345. c. Meanes directing two-fold principall Subservient p. 349. Principall meanes two The blood The spirit p. 350. Subservient meanes 13. whereof 6. prescribe what is to be had and done 7. what is to be avoided p. 352. 1. Meanes to get and keepe good conscience faith 353. Three-fold faith necessary for a good conscience Justifying for the heart p. 354. Orthodox for the judgement 355 particular warranting faith for our particular actions p. 356. 2d. Meanes To exercise and renew repentance p. 357. Repentance a Gospell duty ibid 3d. meanes To attend the Hints and Items given by Christ and his Spirit p. 360. 4. To attend and observe the hints and motions of our own Spirit p. 361. 5. To confer our conscience with Scripture p. 365. 6. The last meanes to be used Prayer p. 366. 2. The evills to be avoided are seven p. 370. 1. Beware of the smallest sinne allowed ibid. 2. Of one sinful Act deliberately committed p. 373 3. Beware of living under a loose cold freezing ministery or an unsound ministery p. 375. 4. Take heed of an ill companion p. 381. 5. In things doubtfull forbeare to Act or chuse the safer part p. 382. 6. Shun worldly mindedness p. 383. 7. Beware of erroneousness of conscience p. 385 2. The other part of the exhortation concerneth ministers especially p. 387. Ministers have a double charge given them concerning conscience 1. Personall 2. Doctrinall His personall charge is that he be a man Exemplary a man of conscience ibid Here 1. A particular encouragement to younger Timothyes p. 389. 2. An Item to Hymenaeus p. 390. His Doctrinall charge is that he bee aman for Conscience in all his ministery applying himselfe to the conscience of his hearers p. 396. A Good Conscience THE Strongest Hold. 1 Tim. 1. 19. Holding faith and a good Conscience which some having put away concerning Faith have made Ship-wrack THese two Epistles to Timothy and that to Titus may well be called the Ministers Directory made up of Canons clearly and undubitately Apostolicall Directing the Minister how to Govern himselfe and how to Guide his People The Ministers charge is looked upon by all as the greatest and the Apostle who best knew what it was doth not spare to lay it home to him and to give it him to the full Each Minister hath a double charge The one ad extra concerning others The other ad intra which concernes himselfe Both are 1 Tim. 4. 16. summed up in those few words 1 Tim. 4.
like the going to the fire in a melancholy Quartan Ague to get outward heat when the cold is inward and the man shaketh before the fire his Aguish fit is thereby increased and made more violent 2. When men again rest in the Outward use and observation of Religious means without any inward change of heart and a thorow-Reformation of life Ahab humbles himself fasts mourns puts on sackcloth goes softly All good but all this not enough Good to do these not to rest in these Ahab was Ahab still no inward change at all in him Judas is full of inward horrour he makes an outward confession of his particular sin makes plenarie Restitution of what he had sinfully gotten but there he rests he goes not penitentially to God he goes not fiducially to Jesus Christ whom he had sold or given up all his former interest in but all this he doth to stop the mouth of Conscience and to dead that hideous noise that was within Thus do we see others taking up duties often and here they rest They fast pray read hear more then formerly all to gratifie Conscience and keep it from grumbling and clamor Somewhat they do all they do not that they should do All this to a sin-troubled Conscience is no more to the cure of it then a draught of cold water inwardly or pouring cold water outwardly on a bodie burning in a feaver It may allay at present but removes no part or cause of his disease These torment and task themselves turning themselves up and down as Solomons sluggard on his bed or the door turning on his hinges there is no departure from Pro. 26. 14. the bed or from the door-Post So is here much turning no returning therefore Jeremy calls all this but gadding a wilde and disorderly gadding not a regular going or penitent returning Jer. 2. 36. Why gaddest thou about so much to change thy way Thirdly which is much worse then the former when men have recourse to Diabolical and sinful means as Saul goes to the witch 1 Sam. 28. 7 8. 2 King 1. 2 Abaziah sendeth to Baalzebub to enquire sendeth not to enquire of God Belshazzar in his perplexitie sends for the Magicians to give him comfort Dan. 5. 7. To such as take these courses the Prophet speakes Isai 47. 12 13. Stand now with thy inchantments and with the multitude of thy sorceries if so bee thou shalt be able to profit thy self Thou art wearied in the multitude of thy counsels Let now the Astrologers the star-gazers and monthly Prognosticators stand up and save thee from those things that shal come upon thee These all die in their sin and perish as Ahaziah did because they go 2 Ki. 1. 6. to Baalzebub not to God and never come away with more comfort then Judas had at the High Priests hands when hee must go tell them what he wanted and what he felt He might go and die of despair for all they could say or do to him The stroke is from Gods hand the cure must bee from the same hand These should say Hos 6. 1. Come let us return to the Lord for he hath smitten and he will heal us he hath broken and he shal binde us up Lastly which is worst of all when men despairingly give over all hopes and all use of means saying There is now no hope This latter Jer. 2. 25. 18. 12. evil in putting away Gods mercie is worse then all the former in abusing and defiling Gods mercie As Tamar said to Amnon this latter evil in putting me away is worse then the former This was Cains case I am 2 Sam. 13. 16. Illa desperatio quae in hac vita tollit omnem spem quae ex Dei gratia potest oriri non tantum est aerumnosè molestè mala sed vitiosè Ames sentenced I must be damned I am accursed I must bear it God hath no mercie for me and none will I ask him Out he goes from the Presence of God full of black despair his countenance is cast down and he that was of late too stout to speak to his brother Abel is now as stout and sullen he will not once open his mouth to speak to God for a pardon So likewise Judas confessed repented restored but despairing of mercie never once went to speak with Christ to finde mercie So also Magus whom Peter bade Repent and pray then perhaps his sin might have been forgiven him Hee never made one Praier or so much as once set upon the work of Repentance This is trouble of Conscience that Hell is full of This the most desperate trouble in the world when one shall cast himself away wilfully and say This evil is of the Lord 2 King 6 33. why should I wait or pray or repent or believe or read or hear c This is to forsake our own mercie A childe of God may sometimes bee Jonah 2. 8. overwhelmed with troubles but he is still driven to God thereby not from God He saith I am distressed on every side yet I am 2 Cor. 4. 8. not in despair To despair I have cause in respect of my own desert To despair I can never have cause in respect of Gods mercie and Christs Redemption In distress I am in Hell I am not therefore I may yet seek and obtain mercie In the bellie of hell I may be yet I will look up to Gods Temple and Mercie-seat as Jonah said what though I cannot believe Jonah 2. 2. yet I will not despair though I cannot pray yet I will look up Though I cannot get out of the bellie of hell yet God can bring me out and can make the Whale land me and make all tempests and dangers to be means to preserve me Though I have sinned against the Grace the Gospel the Promise and the Spirit yea against Christ Jesus yet have I not sinned nor can I above and beyond the help and saving benefit of Grace and Gospel and Promises and of Christ and his Spirit Now there is also a troubled Conscience then which there can be none better it is the Sacrifice of Sacrifices which God will not Psal 51. 17 Isai 57. 17. 66. 2. despise it is the Temple of Temples in which God hath promised his residence it is the Holy of Holies in which the Mercie-seat of God is placed And this trouble of Conscience is then Six notes of a good troubled Conscience good when you see these six notes there 1. When this trouble is rather for sin then miserie when the soul crieth out Lam. 5. 16. Wo to me for I have sinned Thus was repenting Ephraims case described He smote Jer. 31. 19. his hand on his thigh because the sin of his youth lay heavie upon him which was more then if he had cried out ten times more because the hand of God had lain heavie upon him 2. When in this condition the poor troubled soul doth confess
whose cause if thou wilt plead thou shalt have double fees but if thou be of Counsel against heâ— or by thy opposition silence craft or negligence she be cast and overthrowne thou shalt never be able to stand in the Judgement but be disabled pleading before the Lord Chief Justice at that Upper Bench. Art thou a Physitian Conscience must be thy Patient whom thou must attend most be sure to keepe her out of a Lethargy and a Consumption to which diseases she is naturally most inclined if this Die under thy hand and miscarry thou art an undone man and all thy skill and practise nothing worth If thou be a Rich man Conscience will furnish thee with Baggs which wax not old of Treasure that will not waste If Poor it will furnish thee with a Cruse and Barrel that will not fail If thou hast a good Conscience it will be a staff to support thee If an evil it will turn in to a Serpent to sting thee If thou art an Israelite it is the Red Sea fear not to go into it it will secure thee if an Egyptian thou art drowned if thou go into it If thou be a woman Conscience is thy Glasse into which thou must looke and by which thou must dresse thy self saith Bernard that thou mayest please Christ thy Spouse If a Maid this thy attire If a Bride this thy Ornament If a Mother this thy Child which thou must nurse thy self not put out of doors as Moses Mother did him for any danger or benefit Take heed of starving and overlaying thy Conscience Thou must be as tender of this as of thy only Child for it more concerns thee Whosoever thou art I have two things more to beg the one for thee that what is here all along spoken of Conscience may be also spoken effectually to thy Conscience and tend to the clarifying and fortifying to the purifying pacifying and preserving of thy Conscience and the other from thee that thou wilt joyne in thy prayers endeavours that the Lords banished may be brought home that banisht Conscience may be restored to his liberty and that deposed Conscience may be Re-in-throned in his full power and soveraigne authority commanding in the heart and lives of all professors and Christians that while Conscience reignes the peace of God which passeth all onderstanding may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beare rule in our hearts and minds So I remit thee to the Conscience of God and commit thee to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pe. 2. 19 God of Conscience that thou maist live full of Conscience so dye full of comfort and rise full of glory So prayes he who is The meanest servant of thy Faith and Conscience J. S. THE CONTENTS THe sum and scope of the Epistle to Timothy is the Ministers duty page 1. The sum of the Text the Ministers greatest charge p. 2. 11. The words opened observations raised p. 3 4 c. The maine point of Doctrine Propounded p. 11. Expounded p. 12. Confirmed p. 13 14 CHAP. I. What Conscience is shewed two wayes p. 15. 1. By opening the word Conscience p. 15. Conscience is more then a bare and single knowledge ibid. Conscience implyes a four-fold knowledge with God p. 16. with self p. 17. with others p. 18. with things themselves p. 20. Four Corollaries and Deductions p. 22. 2. What the thing Conscience is described p. 24. CHAP. II. Two kinds of Conscience Evill Good A two fold evill Conscience Quiet Troubled A double goodness in Conscience of Sincerity Security p. 26. The full definition of a good Conscience viz. when 1. It is rightly Purified 2. Rightly Pacified 3. And doth â—egularly performe all his offices ibid When Conscience is rightly purified p. 27. Three things Conscience must be purified from Ignorance p. 27. Error p. 28. Hardnesse p. 31 Three things Conscience is purified by The Word of Christ The Blood of Christ The Spirit of Christ p. 33. CHAP. III. Of the Conscience rightly pacified p. 37. Three things Conscience must be pacified from The raigne of sin p. 37. The rage of Satan p. 39. The wrath of God p. 41. Three things Conscience is pacified by The Word p. 42. The Blood p. 43. The spirit of Christ p. 44. CHAP. IV. The Offices of Conscience p. 45. Conscience hath a four-fold Office Ministeriall or Propheticall Regall or Magistratuall Testimoniall or of a witness Judiciall or of a Judge p. 46. To which is added a fifth Office viz. Registeriall Wherein Conscience is a Minister p. 46. Wherein Conscience is a King p. 48. Wherein Conscience is a witnesse p. 49. Wherein Conscience is a Judge p. 51. Wherein Conscience is a Register p. 52. Five Corollaryes p. 54. CHAP. V. Ten particular sorts of good Conscience propounded First of the Conscience of Faith ibid p. 60. CHAP. VI. Of the Conscience of Purity p. 66 CHAP. VII Of the Conscience of Sincerity p. 72. Ten notes of Sincerity p. 75. CHAP. VIII Of the Inoffensive Conscience p. 93 Inoffensivenesse twofold Not taking Not giving Offence p. 93. 1. Inoffensiveness in not giving offence respects either God or Man ibid. What is it to be inoffensive before God p. 94. How any can be said so to be inoffensive ibid. Foure markes of this inoffensivenesse p. 95. Offence not to be given to men Others Godly p. 97. or Those without p. 105. Our selves p. 107. Six cautions given to prevent offence giving p. 98. Six rules prescribed to avoid offence giving p. 102. 2. Inoffensivenesse in not taking offence from God p. 109. The Godly p. 110. The wicked p. 111. CHAP. IX Of the well sighted Conscience p. 112. CHAP. X. Of the well spoken Conscience p. 115. 1 Pet. 3. 21. Opened The answer or interrogation of a good Conscience p. 115. 116. CHAP. XI Of the honest dealing Conscience p. 120. Seven notes of an honest Conscience p. 124. CHAP. XII Of the tender Conscience p. 129. A double tenderness of Conscience Sinfull and diseased Lawfull and Sound p. 132. Five kinds of diseased and faulty tenderness p. 132. 133 Right tendernesse respects 1. God 2. Others 3. Our selves p. 140. 1. Tendernesse in respect of God seen in six things p. 141. 2. In respect of Men. 1. To all Godly in generall 2 Weaker ones among them especially 3 To all men whatsoever 4. To those who are related to us principally p. 151. Sequ. 3. In respect of our selves this tendernesse seen in 14. Notes p. 157. Sequ. CHAP. XIII Of the passive or suffering Conscience p. 181. Foure sorts of sinfull uncomfortable sufferings p. 187. Six markes of honourable and conscientious suffering p. 189. CHAP. XIV Of the Conscience of Charity p. 194. Charity two-fold Externall or civill Ecclesiasticall or christian p. 195. 1. Externall charity respecteth The Poore The Neighbour Our Enemy To the poor is to be shewed charity of beneficence p. 196 To the Neighbour a charity of benevolence p. 199. To an Enemy the charity of forgiveness p.
to get keepe use two weapons especially Faith and a good Conscience get both or neither faith in the one hand good Conscience in the other thou hast many enemies to resist and fight with thou must use both hands not faith alone without good Conscience nor good conscience alone without Faith Both make thee compleately armed and will make thee more then a Conqueror But hold them fast throw down neither but should thy weapons be beaten through violence of persecution to thy head never suffer them through cowardize to be beaten out of thy hands The latter especially he giveth charge abovt viz. a good conscience without this if thou shouldest be all faith all faith cannot save thee nor save it selfe without this second good conscience But faith either stands or swims with a good Conscience or falls and sinkes with a bad Conscience Hence the point intended is In the most Perillous tempests of corrupt and dangerous Obs times wherein we often see others losing their Lives their Graces their Comforts their former Peace their future hopes that our selves may not eternally miscarry and loose all we have on earth for Grace and comfort and all we look for in heaven for glory and happiness Our continuall care must be to get and keepe to have and hold faith and a good conscience If thou lose not these two thou shalt never have cause to complaine of losing times keepe these they will keepe thee In times of common Naufrage and Shipwracke when we see abroad Church-wracks State-wracks Faith-wracks Truth-wracks take heed then of the worst Ship-wrack of all at home Conscience-wrack Our life here is set out by a double Metaphor 1. Of a warfaring condition v. 18. 2. Of a Seafaring condition v. 19. Is our life a warfare These are our principal weapons Faith and good Conscience if faith be the Shield good Conscience is the Brestplate of Righteousnesse Ephe. 6. 14. or the golden Eph. 6. 14. 16. Girdle of truth and sincerity v. 16. Is our condition a Land fight and not of a single combate but of common interest These two Faith and a good Conscience are the two strong holds we must secure our selves in and hold out to the last drop of blood and gaspe of life These two like Jonathan 1 Sam. 14. 13. and his armour bearer will disco mfit an hoast of Enemies and carry all before them and break through the most insuperable difficulties 1 Pet. 3. 16. Having a good conscience 1 Pet. 3. 16 saith the Apostle that whereas they speake evill of you as of evill doers they may be ashamed that falsely accuse your good conversation in Christ q. d. Though they encampe against you beset your houses shoot their arrowes and bullets bitter words and as bad deeds yea should they discharge their murdering Peeces upon you and thinke by firing and storming to carry all before them stand you your ground quit your selves like men retire you like the Cony to this Rock like the Bird to this Hill your Brazen walls of Faith which indeed without any Hyperbole as Jerichoes walls reach up to heaven and that Adamantine Inworke of a good Conscience founded on a Rock no Gates or engines of Hell shall prevaile against But they shall be ashamed when they behold your good and unblameable conversation They shall draw off with dishonour and infamy as Abimeleck when he attempted to fire the Tower of Thebez to which they fled for safety a woman threw a Jud. 9. 51. 52. piece of a Milstone upon his head and sent him packing These indeed shall never be ashamed Ps 127. 5. when they speake with any Enemies in the Gate Is our life a Seafaring condition A good Conscience is the Arke not like that wherein Moses was exposed to drowning and danger Ex. 2. 3. an Arke of Bulrushes daubed with slime and pitch But like that of Noah Pitched Gen. 6. 14. Et Seq within and without with pitch made by Gods own direction wherein thou mayst adventure as he did the whole world both Church and State thereinto God bad him enter therein God shut him and kept him safe it preserved that second Adam and all the reserve of the Creation from that universall Deluge A window it had in the top to let in the light of Heaven not the lest Crevise below to let in a drop of water to endanger it It did shoot off all the Showers that fel downwards and all the Floods that raged upwards The like figure whereunto even Baptisme doth now save us not the putting away the filth of the flesh 1 Pet. 3. 20 21. but the answer of a good Conscience towards God by the Resurrection of Jesus Christ 1 Peter 3. 20. 21. Is our Life a Sea-fight These two Faith and good Conscience are our men of warre which we must never yeeld up to any Enemy but chuse rather to perish and sinke in defending them and maintaining our Trust See what Trophees a Christian brings home by making good these two above all Trophees of honour a Conqueror can get from a spoiled Enemy 2 Cor. 1. 12. For our rejoycing is this 2 Cor. 1. 12 the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we have had our conversation in the world but more abundantly to you-wards It had been now an ill time with the Apostle his sufferings did abound v. 5. He was pressed above measure and above humane strength Even to dispaire of life yet even under the sentence and stroke of death He had consolations abounding as much as his afflictions and joyes running over above measure if afflictions above measure And all from this Magazine and Treasury of a good Conscience In pursuite of this point I shall first shew The five particulars to be handled what Conscience is 2 What this good Conscience is 3. Give the particular kinds and sorts of good Consciences 4. Give the reasons of the point and duty 5. Deduce the inferences arising hence by way of Application CHAP. I. Chap. 1. What Conscience is What conscience is TO the first What conscience is This I shall shew in two particulars 1. Explaining what the word Conscience signifies 2. What the thing Conscience is 1. What the word conscience signifies Notatio nominis praemittenda notationi Rei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in Greeke and Conscientia in Latine and Conscience in English are all compound words and signifie a knowing together and imply two things 1. Some competent measure of knowledge or there can be no conscience Hence the word so translated 1 Cor. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know Nullius rei mihi conscius sum Beza So. Nil conscire sibi Horat. nothing by my selfe Prov. 8. 12. Wisdome saith Ego sapientia cum Prudentia cohabito I Wisdome dwell with Prudence So Ego Conscientia cum scientia I Conscience dwell with
joynes faith and the good conscience together viz. cap. 1. v. 5. v. 19. cap. 3. 9. Indeed they cannot be parted The life of faith is ever bound up in the life and bundle of good conscience There is no good faith where not good conscience nor yet good conscience where true faith wanting where you see the one looke and you shall finde the other These two are like the Churches two breastes Cant. 7. 3. compared to two young Roes that are twins that are bred and fed and grow and thrive and decay and live and dye together The best Gold and this Bdellyum of a good conscience is no where to be found but in the Havilah of Faith Faith it is which purifyes the Gen. 2. 12. heart Act. 15. 9. and mends the conscience The Tree of Life only grows in Paradise good conscience onely in Faiths Garden Faith is the grace and sheafe To which all other graces and sheafs must bow and do their obeysance This casts her crown at the feet of Christ therefore they all set their crowns on the head of this Faith mends and commends every thing Faith gives being denomination and acceptation to every Gospel Graee and comfort and duty No love without Faith Gal. 5. 6. Phil. v. 5. No obedience but obedience of Faith Rom. 1. 5. 16. 26. No Repentance without Faith Mar. 1. 15. so faith and patience Heb. 6. 12. Faith and hope 1 Pe. 1. 21. No joy but joy of Faith Phil. 1. 25. No works but works of Faith 1 Thes 1. 3. No duties without faith The prayer of Faith Iam. 5. 15. Hearing of Faith Gal. 3. 2. No life but the life of Faith Gal. 2 20. This is the salt that seasons every sacrifice So look first for Faith when thou imaginest thou hast a good conscience Let us draw neer saith the Apostle Heb. 10. 22. with a true heart in full assurance of Faith having our hearts sprinkled from an ill conscience c. No true heart no assurance nay no Faith where no good conscience yet Nor good conscience to be looked for where Faith is not first to be found Among the Heathen Sages and Philosophers you may read good Sentences hear good expressions finde some good Actions but no good consciences because without Christ and without Faith Among a thousand Civilized morall persons not one good conscience because no Faith For it is the Apostles Rule Tit. 1. 15. To the unbeleeving and impure is nothing pure but even their mind and conscience is defiled None were found among the ordinary sons of men men of better tempers sweeter natures lovely and praise-worthy Deportments for Personall and Heroick vertues for sundry memorable sayings and generous actions then were Titus Trajan Hadrian Antoninus Pius Antoninus Verus his Brother yea Valerian and that so much detested Julian yet nothing of good conscience in any of them all strangers to the knowledge and Theory of it All Enemies to the Practise and Power of it All Persecutors of the truth in their severall times and reignes Titus is called Amor deliciae generis humani Trajanus alioqui civiliter bonus laudatus princeps ob justitiam humanitatem adeo clarus ut postea laetae acclamationis quoties Crearetur Caesar praebuerit formulam sis faelicior Augusto Melior Trajano dixisse fertur praefecto praetorij gladium ei tradens Hoc Ense contra hostes utere si justa mandavero contra me si me videris injuste agere c. Hadrianus ingenio excelluit omnium doctrimarum capacissimus Dixisse fertur Imperatorem erga unumquemque debere esse talem qualem si privatus esset sibi vellet esse imperatorem at in Reguâ— Christi nullas portas regi gloriae aperuit sed inter milites est qui Christum crucifigunt Cent. Magd. Cent. 2. cap. 3. De persecut sub Traiano Hadriano Antoninus Pius solitus est dicere se malle unum civem servare quam mille hostes Occidere M. Antoninus Verus ingenio eruditione valuit Philosophi nomen adeptus est A Philosophiae studijs nec imperij negocijs nec Bellicis occupationibus unquam se avocari aut distrâ—hi passus est ex illis optimus imperator formatus multa in Remp. Rom. contulit praeclarissima merita Talem se omnibus praestitit ut ab omnibus amatetur At quo in suos commodior eo in Christianos gravior hic Antoninus Cent. Magd. cent 2. cap. 3. Valerian a most bloudy and Raging perecutor was princeps laudatus de quo scribit Trebellius cum senatus authoritate Censor crearetur in senatusconsulto has fuisse voces Valeriant vita censura est ille de omnibus judicet qui est omnibus melior Ille de senatu judicet qui nullum habet erimen ille cui nihil potest obijci de vita nostra sententiam ferat hunc censorem omnes accipimus hunc omnes imitari volumus cent 3. cap. 3. Julian equall to any of them scientia Philosophia Graecarum litterarum in eo magna fuit Iâ— studijs tanta assiduitate usus est ut semnum defraudans suum totas noctes interdum illis daret similis Tito existimatus bellorum successibus Trajano comparatus clementia Antonino Pio moderatione M. Aurelio Antonino litteratum scientia magnis Philosophis Magd. Cent. 4 Cap. 3. Hold faith and a good conscience saith the Text Hold the mystery of faIth in a pure conscience 1 Tim. 3. 9. Good conscience is the Ring faith the Gemme and Jewell enriching and adorning this Ring Good conscience is the Cabinet faith the Pearle lockt up in it Good conscience the Ship faith the Merchandize that the Field this the Treasure hid in it faith the Apples of Gold this the Pictures or Tables of Silver in which it is set Faith is the Christians eye good conscience is the Christians eye-lid with the eye-lid men cannot see at all no sight at all in conscience where faith is not nor can the best eye see long without the eye-lid to cover and defend and guard it from dust and other injuries faith without conscience keeping it will soone decay Faith is the wise virgins Lamp good conscience is the Oyle that feeds it or make faith the Oyle good conscience is the Vessell that containes it what can the Lampe do without Oyle or Oyle without a Vessell So what 's Faith without good conscience or this without that But to conclude this correlation and agreement between faith and conscience or the relation and preheminence of faith to conscience with that of the Apostle 1 Cor. 11. 8 9. 11 12. speaking of the relation between man and wife made to be meet helpers each for other So is faith to conscience so is Gen. 2. 18. conscience to be to faith it is not good nor safe for either to be alone The man is the glory of God the woman is the glory of the man saith he ver 7. So say I faith setteth the Crowne on
kinswoman 7. This man will sooner suffer any prejudice himself then prejudice his neighbour Hee sweareth to his own hurt and damage but changeth not No Prejudice valuable to the wronging Psal 15. 4. of his Neighbours exspectation and his own Conscience It was a famous speech of that noble Pomper when in a time of a great dearth at Rome hee was chosen Curator Annonae and had now made great provision of Corn for the relief of his Citizens being readie to set forward there arose a storm the Pilot persuaded him to stay because of the danger It matters not saith hee hoist up sail put out to Sea it is necessarie for us to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sail to live is not necessarie To stay and reserve our selves is less agreeable with our honour then to go and releeve our countrey is agreeable to our dutie CHAP. XII The tender Conscience THe next good Conscience is the tender The Tender Conscience Conscience a disposition which the world calls Niceness Simpleness Peevishness Timorousness Scrupulousness and what not But it is the Right Temper ever of the gratious heart it is that heart of flesh promised in the New Covenant Ezek. 36. 25. and is that new Divine Nature wrought in the New Creature when once the old heart of stone is taken out it is that Tremulous and Contrite Spirit in which God delights to dwell Isai 57. 15. next to the Companie of an Angel or a glorified Saint Thus saith the High and loftie One that inhabiteth Eternitie whose Name Isa 66. 1 2. is Holie I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the Spirit of the humble and to revive the heart of the contrite ones This was that gracious disposition for which Josiah was praised and spared Because thy heart was tender and thou hast humbled thy self when thou heardest what I spake against this place c. and hast rent thy clothes and wept before mee behold I will gather thee unto thy fathers in peace and thine eies shall not see the evil which I will bring upon this place saith the Lord 2 King 22. 19 20. This was that self-smiting that was still observed in David's heart which shewed him to bee of a right tender Conscience When hee had done a verie small injurie to his deadly enemie Saul the Lords Anointed not touching his life but his lap not cutting his Throat but his Coat his Heart smote him much hee wished it had been to do again hee would not then have done it 1 Sam. 24. 5. and 2 Sam. 24. 10. when hee had committed that other sin of pride in numbering the people His heart smote him again hee cries out I have sinned greatly I have done very foolishly This is that tenderness in converted Ephraim Jer. 31. 19. who smote on his thigh when sensible of his sinful miscarriage and in the penitent Publican who smote himself on his breast Luke 18. 13. A gracious and blessed frame of heart it is But opposite hereunto is that temper of the wicked and graceless heart which the Scripture brands with many ignominious names The Heart of Stone Ezek. 36. 26. The heart of Adamant Zech. 7. 12. The Brawny dedolent Conscience Eph. 4. 19. The spirit of slumber or Lethargie Rom. 11. 8. Eies without sight set in the head The whores forehead Jer. 3. 3. The stiff neck iron sinew and brow of brass Isai 48. 4. The seared Conscience 1 Tim. 4. 2. Greediness of sin Eph. 4. 19. Isai 56. 11. The Enlarged Capacious Grave-like or Hell-like conscience which is as an Open sepulchre receiving all that comes near it entertaineth the most stinking carcase Hab. 2. 5. and is not sensible or offended A whole man at one morsell and is not satisfied Hee is as Hell saith the Prophet that cannot bee filled Prov. 1. 12. or as the daughter of the hors-leach crying unsatiably Give give yet never saith Enough can swallow a whole house yea it may bee a widows house yet can make a Long Praier after all But hath no remorse before nor makes any Restitution after This rusheth furiously into the Battle cryeth Aha at sin as the Job 39. 25. horse at danger This Conscience could drink up Jordan is as impenetrable as Leviathan which esteemeth iron as straw brass as rotten wood when sharp stones are under him he plaies upon them He laughes at the shaking of the speare his heart is aâ— the nether milstone Job 41. Per totum This hath made a Covenant with Death and is at agreement with Hell He regards neither one nor other nor feareth either God or man But eates the bread of wickedness and drinks the wine of violence whose sleep is less that night when he hath done no mischief in the day Prov. 4. 16 17. No surer note of one going to hell in all the world then this temper This is Satans flesh-brand or the mark of Cain as there is no one surer note of the state and truth of Grace then tenderness of Conscience wheresoever it is found These are past knowledge Psal 14. 4. Past shame Jer. 8. 12. Past feeling Eph. 4. 19. Past sorrow Rom. 2. 5. yea Past fear Psal 36. 1. and at last after these many steps to Hell come to bee Lamech-like Gen. 4. 24. Past hope in this life Jer. 2. 25. And past Recovery or past salvation in the next To prevent this labour after tenderness of Conscience which is that that doth make and keepe and manifest a good Christian A two-fold tenderness But here I must distinguish of tenderness it is two-fold one Culpable faulty and diseased Laudable necessary and from soundnes There is a tenderness of body sometimes which proceeds from Soreness sickness infirmity As there is a lively senâ—ibleness proceeding from health and a right constitution So there is a faulty and vicious tenderness and imbecillity of spirit which is five-fold There are five tender Consciences thus A faultie tenderness of Conscience and never an one of them good 1. When one is so tender that he cannot endure to be touched with a reproofe This is a tenderness indeed but an unsound and discased tenderness not so tender but that hee dare adventure on a sinne but he must not be told of his sinne The man who hath a byle when you touch him saith gently I pray it is tender when indeed it is sore and putrifi'd and harbors much filth within it This is an ill tenderness Thus onely wicked ones are tender and squeamish prophecy to us smooth things say they Isa 30. 10. Give us of your softest Pillows Ez. 13. 18. Oh how tender was Amaziah the priest of Bethel Amos 7. 10. He complaines of Amos as a turbulent and factious Preacher The Land is not able to bear al his words he must be restrained How tender were Jeremies accusers Jer. 38. 4. We beseech thee let this man be put to death
hath an appearance of evil for so are the Gospel Precepts 1 Thes 5. 22. Abstain from all appearance of evil Fashion not your selves to the world Rom. 12. 2. But be transformed from them not conformed to them Phil. 4. 8. Whatsoever things are pure are honest are prais-worthie and of good report c. These are we confined to By which Rules we see what to say to many things not by Name expressly forbidden in any place of Scripture as Stage-plaies Dice Cards mixt dancing healths drinking unseemly Hair phantastical attire But by Consequence from those forenamed general Rules and such like Have no fellowship with unfruitful works of darkness but rather reprove them Let not fornication or uncleanness or covetousness be once named among you neither filthiness or foolish talking or jesting which are not convenient c Ephes 5. 3 4 11. How precisely carefull were the Primitive Christians of doing or approving any thing that might any way redound to the wounding of Religion and at which any offence might bee taken or an ill construction made of it There were in Cyprians time certain persons called Libellatici they were numbred inter lapsos whereof as Baronius observes there were two sorts the one called Sacrificati or Thurificati Sacrificers who had out of fear yeelded to cast Incense to their Altar-worship or Idoll-worship The other were called Libellatici who had protested they could not in conscience yeeld to any such irreligious act nor would they if they died But they desired they might not be urged to any such thing but that they might have a protection against force and persecution for refusall and they would give some certain sum of money for such a dispensation or protection From whence they had that name given them of Libellatici One would think that this had been no great matter yet because it had an appearance of evil in it they were looked upon as persons offending and deserving Censures though not in an equall manner with the Sacrificati Whence Cyprian somewhat lessens their fault and saith they were not tam crimine quam errore decepti guilty Mag. Cent. 3. cap. 6. more of oversight then of any great crime Yet were these enjoyned pennance and received upon promise that they should not so far yeeld any more after 9 Note In the ninth place you may further know the tender Conscience by this Note As he doth ever fly whatsoever hath an appearance of evill so he dares not alway trust whatsoever hath an appearance of good He 1 Thess 5. 21. knowes we are to try all things and hold fast onely what is good not what seemes so He knowes that remarkable speech of our Saviour Luk. 16. 15. That which is highly esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among men is abomination in the sight of God He still suspects that action person and state of life of which all men speake well He knowes that Satan deceives more easily and destroyes the more dangerously when he assumes the shape of an Angel of Light The Meridian Devill that destroyeth at noone day under pretence of new Gospell and greatest perfection is more to bee feared then the evill formerly walking in the darknesse Therefore are we warned to try all things we are charged to distrust many things not to believe every Epistle or every Apostle or every Gospell or every Revelation 2 Thes 2. 2. Rev. 2. 2. Gal. 1. 6. 2 Pet. 2. 1. Mat. 24. 24. 1 Joh. 4. 1. or every Prophet no nor every Christ nor every Spirit for there have been discovered false Epistles and false Gospels false Revelations and false Prophets false Christs and false Spirits There be that lye in wait with all possible craftinesse to deceive and by their fair speaking sometimes their high swelling and high flowen expressions other whiles do with much art inchant their credulous hearers and deluded followers into an admiration of their parts and to an unexamined implicite swallowing of their pernicious Doctrines and those oftentimes not the silly underlings and the weaker people but those that are accounted godly and had clean escaped 2 Pet. 2. 18 from them who live in errour yea sometimes the choisest wits and greatest parts have been intangled as far as any as may be seen in that Imposter Montanus who gave out himself to be some Great One no lesse then the Paraclet far above the Apostles That his Doctrine and Gospell did contain more excellent things then Christ and his Gospell And such an overcoming tongue and carriage he had that he took with most but that Tertullian one of the greater Luminaries of the world a man of that eminency for learning and of that desert in the Church whose Champion and Advocate he was against both Pagans and Persecutors that he I say should be bewitched into those horrid assertions to believe and affirme the same of that Montanus who can read or Tertulliamus Montanum Paracletum saepe nominat spiritum sanctum in Apostolis fuisse dicit non Paracletum Paracletum plura in Montano dixisse quam Christus in Evangelio nec plura tantum sed etiam meliora atque majora hear it but with astonishment Tenthly the tender conscience must go further not onely fly what appeares evill and try what appeares good but take heed of what he knowes lawfull He dare not do all that he may do Ob. You 'l say This is simple niceness not necessary tenderness An. He that will do all he may often doth more then he ought 1 Cor. 6. 12. 10. 23. All things are lawfull but all things are not expedient In use of things lawfull he examines himself and goes by three Rules 1. This or that may be lawfull but is it expedient when how much how far how oft expedient 2. It is lawfull but will it edifie or offend 3. It is lawfull but I must not suffer my self to be brought under the power of any thing though lawfull I may not drink too largely of the most wholsom drinke no not out of my own Cup. If any thing be as lawfull and needfull as my right eye or hand if it make me offend I must have done with it Another who hath no sense of tendernesse enquires no further commonly but is this or that lawfull in any kinde by any circumstances or will you say it is absolutely unlawfull He loves not to be too streightly tied up with Rules Cautions and Distinctions But it is a sad and true saying Licitis perimus omnes All the world is undone by lawfull things abused and mis-timed This was the old worlds this Sodoms sin the immoderate and intempestive abuse of what was lawfull The worst our Saviour saith of them was That they eat drank bought sold built Mat. 29. 38. La. 17. 27. 28. and planted married and were given in marriage All of which are lawfull some of them altogether necessary to life in their measure and time yet when they gave themselves to nothing
soul that was formerly as tender of sin as the mother of her childe with her own hands slaies and strangles it 14 Note This man again you shall finde him ever consulting rather with honesty justice and duty then with honour commodity and safety If he promiseth passeth his word giveth his hand bond or oath he changeth not though it be to his own prejudice and Psal 15. 4. damage That famous Regulus I now speak of having given his faithfull promise to return again being discharged upon his Paroll though he knew he should die if he did make it good returned again yeelded himself their prisoner again delivering this memorable Maxim to his eternall fame Fides hosti data est servanda Faith is to be kept with whatsoever enemy and upon whatsoever perill This also made Austin so much to extoll him as I said before as a man not altering with his fortunes greatnesse made him not swell nor affliction could make him shrink â—ad tanta exitia revertit Intrepidus Aug. ubi supra Mr. Latimer though he had notice before that the Pursevant would come for him would not absent himself yea when the Pursevant having delivered his Message was willing to have left him behind that he might have made an escape he made himself ready to go along with him Here was no consulting with flesh and blood but with conscience duty and the honour of the Gospel 15 Note Lastly this man alone in the cause of Christ and Religion dare stand it out against the whole world as Athanasius and Luther in their severall Generations sustained the rage and fury of the age they lived in yet were nothing discouraged The three most eminent of all David's valiant men purchased their honour by some singular exploit one of them did the work of many Adino the Eznite the first lift up his Spear against eight hundred at one time and slew them Eliazar the son of Dodo stood his ground and endured the shock of the Philistines Army when all his men had left him The like did Shammah the third of them 2 Sa. 23. 8 9 10. The Philistines were gathered together in a Troop where was a piece of ground full of Lentiles the people fled and left him he stood the charge and beat off the Philistines and made good his ground These things did those three mighty men So a man of conscience considers not so much the danger that lies before him as the duty and necessity that lies upon him to appear in such a time and cause A fiery Elias is the more jealous which is the greatest measure of tenderness and love of the cause truth and worship of God when the whole world is halting between a God and no God and when all his fellow Prophets were slain and butchered and he himself was left alone yea his life laid out for then was a fit time for him to shew his courage and fidelity or jealousie as he calls it 1 Kin. 19. 10. We finde by experience the fire to burn most scorchingly in the extreamest frosty weather and the most generous conscience is then most forward and fervent when he lives in a cold and freezing climate And so much of the tender Conscience CHAP. XIII Of the suffering Conscience THe last conscience we spoke of was the Of the Passive and suffering Conscience Tender Conscience here we are to speak of another Conscience as good as that but quite of a different nature that is the Passive and hardy Conscience which is to admit of no fear timorousness or tenderness at all in it as to suffering as the former was not to allow of any patience or boldnesse at all as to sinning Yet are they not so opposite neither as they may seem to be but both are to be found in the same persons gracious dispositions alway agreeing together and one helping and increasing another The more of that Tenderness we spoke of in the last Chapter the more of this Passiveness if need be will be found of which we speak here yea this hardiness proceeds from that tenderness and is inseparable from it therefore it is fitly handled next to it For as there is a bad base and sinfull tenderness that proceeds from as sinfull a hardness or hardness so is there a holy and honourable hardness that proceeds from the best tenderness There is a childish softness and effeminate tenderness of face and flesh which comes from hardness of heart and there is again a gallant and resolute hardness of face and back as unto men to indure all kinds of pains and tortures which comes from reall tenderness of heart and conscience before God Good Conscience then must not be bred so daintily and kept so tenderly but that it may digest the worlds hardest usage and coursest fare it must be Patiens famis frigoris ensis ignis Patient to all sufferings impatient onely of sin This puts within a man a heart of adamant and upon a man a face of brass or flint He is not dashed out of countenance with the fiery countenance of inraged Tyrants nor made to tremble at the sight of a seven-times-heated fiery furnace We are not carefull to answer thee O King in this matter This is that Conscience which St. Peter so highly commendeth 1 Peter 2. 19. This is thank-worthy saith he if a man for conscience toward God indure grief suffering wrongfully You have not such an expression in all the Bible again that any thing should be thank-worthy with God for our Saviour saith Luke 17. 9 10. Doth any Master thank his Servant when he doth what he commands I trow not So nor can we expect thanks but when we have done all we are to say unprofitable servants we have but done out duty But here St. Peter ver 19. saith This is thank-worthy c. and repeateth it again ver 20. If ye do well and suffer patiently this is acceptable or thank-worthy with God This is a mighty honour put upon this Conscience we must therefore get it Know that all is nothing if this be wanting Not thy Conscience of faith puritie and sinceritie not thy Quick-sighted well-spoken well-doing not thy Inoffensive or Tender Conscience if thou have not also this Propertie All is not worth a Thank As all thou canst do is not worth a Thank if not for Conscience sake so it seems Conscience it self is not worth a Thank if not for suffering sake This did commend the Christians in old times they had learned to suffer as much for Religion as we to dispute for it or rather against it They could be content to be bound that Truth might be at libertie and to die that Religion might not die and they chose rather to suffer for the Gospel then that the Gospel should suffer through them They were more willing that Religion should live upon them and their ruines then we are to live upon Religion and its ruine now adaies Any thing was easie for them
first begins to liâ—e and the man ceaseth to live when once he ceaseth to feel So it is in the Soul the life of grace appears sooner in the sensibleness of Conscience spiritual Compunctions Heart-smitings and Heart-prickings for sin and guilt spirituall fears of his danger sorrow for his sin and miscrie then by any other tokens whatsoever 2. Tactus as Origine primus so it is Necessitate maximus usu summus of greatest use and absolute Necessitie It is first in the Original of life appearing and the most necessarie above all the other senses in the continual course of life A man may want his sight yet be a healthful and understanding man he may want his hearing yet bee a very active and apprehensive man he may want smell and taste yet be a strong man but if he want his feeling he is a dead man These serve more to the bene esse of natural life then to the simple being So is Conscience absolutely necessarie to the very being of a Christian a man may be short in parts defective in knowledge weak in duties have lost his comforts never had the Ornaments of Abilities Expressions Experiences that some others have yet a very good Christian But if he have lost his Conscience he is a dead Christian altogether 3. Tactus they say is Hominis Optimus The other senses other creatures excel man in Vultur odaratu the Dog and Vulture in smelling in sight the Eagle in hearing the mastiff c. But in feeling man which is the most noble and excellent Creature excelleth most he hath the most quick and tender Touch which considered I know no sufficient reason to say of it that Tactus is digniute ultimus when they confess it is Origine primus necessitate maximus So the best Christian excells in the tenderest and quickest Touch of Conscience Others may out-go him in Excellencie of speech and wisdom of words worldly men may have stronger brains to out-wit and over-reach the childe of God who is not so wise in his generations as the children of this world they have Luk. 16. 8. the finer wits stronger memories sharper inventions the better expressions he hath still the better part and is the better man because he hath the better Conscience 4. Whereas other Senses have a particular Organ of their own and lie confined to a narrow roome Hearing lies in the Ear only Seeing in the Eie Taste in the Tongue or Palate Smell in the Nostrils Feeling hath no such narrow confinement but is extended all the bodie over within and without So is Conscience of vast and universall extent over the whole man over all our actions intentions words motions from first to last Faith looks to Promises Fear to Threats Hope to futures Obedience looks to duties Repentance to sins Conscience looks to all This is the great Superintendent and oversees all all Graces duties all sins and snares Therefore saith one well Conscience is not confined to any one part of the Soul it is not in the understanding alone not in the memorie will affections alone but it Dyke hath place in all the parts of the Soul Conscience is the great Mistress of the hous she as soon as she is up calls up all her maids sets them all about their work and calls Pro. 31. 15 27. them to their account 3. The virtue and worth of a good Conscience is most excellent above all other things because it most fortifies the soul with strength against and gives victorie over all Adversities it carries the soul unwounded through the greatest afflictions It 's like Oile that alwaies swims aloft whatsoever waters of distress are below It is as the Ark which hath a window open in the Top to let in the light of Heaven This like Elias Mantle hath divided the waters and earried godly souls through a floud of miseries as on drie land This hath encouraged them in the midst of fire and faggots hath accompanied them in Dens and Caves and made Martyrs sing in midst of Prisons and flames It overcomes all his tormenting Persecutors It 's like the Anvile which breaks all that is beat upon it but is it self by all strokes made more firm It makes a man like a brazen wall Jer. 1. 18. All may fight none can prevail against it at sight of fear it saith Aha At destruction and famine it doth laugh and fears not the beasts of prey Job 5. 22. This like Noahs Ark to which it is compared 1 Pet. 3. 21. is pitcht within and without Ideo bituminata intrinsecus ne aquam emitteret suam extrinsecus ne admitteret alienam Aug. It is pitcht within that it may not let out any of his own water of comfort laid in for his own necessities and relief And pitcht without that it may not let in any thing from without that may endanger the safetie of the ship It keeps in all that may do Good it keeps out all that may do hurt It is the Christians Armourie or Magazine like the Tower of David furnished with a thousand Bucklers Cant. 4. 4. or like the house of the forest of Lebanon wherein Solomon put three hundred shields of beaten gold 1 King 10. 17. This will inable a man with undaunted courage to hold up his head before any Judgement seat Act. 23. 1. yea before God's Tribunal 1 Joh. 3. 21. Keep but Conscience safe it will keep thee safe Keep it in puritie and it will keep thee in peace It will make Tranquilla Conscientia tranquillat omnia thy face to shine as Stevens did The chearful Conscience maketh the chearful Countenance Prov. 15. 13. This will bee a drie house to thee in a wet daie it will make alwaies fair weather within doores what ever weather it is abroad Thou shalt sub tecto imbrem exaudire and thou shalt ever finde it fair above head what ever it is under foot This makes nothing of the Viper of Detraction Envie and Malignitie at which another man would have swoln or sworn but without any more ado shakes it off into the fire whence it came Premat corpus fremat Diabolus trahat mundus illa semper erit secura Let men world and divels do their worst Bernard de Consc ca. 8. they cannot hurt Conscience This is the whole skin which it is good sleeping in for a torn Conscience is the worst rent The wounded spirit who can bear If Prov. 18. 14. thou suffer Conscience to be torn to keep thy skin whole the rent is made worse if thou lose thy Conscience to save thy life thou art a Loser not a Saver and if thou lose thy lâ—fe to save thy Conscience thou art the greatest gainer by that which the world calls greatest loss Skin for skin and all that I have to save my life saith the world in Satans Language Job 2. 4. Skin for skin and life for life to save my Conscience saith the godly man 4. Good
be not regarded in his two first Offices he will be known in his two last if his Ministeriall reproofs and Magistraticall rods be slighted he will as a witness against thee and a Judge over thee chasten thee with Scorpions Did not I speak to you will Conscience say as Reuben to his brethren Gen 42. 22 and you would not hear then see now what is come on it Now his bloud is required 4. I might adde in the fourth place that which followes in the Text that when once any have betraied their trust and delivered up this Fort to Satan they are ever after cashiered God's service and are by him delivered up to Satans custodie and an evil Consciences mercie either to be misled by an erroneous Conscience or terrified with an accusing Conscience He that is filthy let him Rev. 22. 11 Zech. 11. 9. be filthie and that which perisheth let it perish saith the Lord in his fiercest anger as they had no love to the truth so they shall have no Judgement to discern lies but be given over to strong delusions to beleeve any lying doctrines That all they may be damned who received not the love of the truth that they might be saved 2 Thes 2. 10 11 12. Thus it befell these Hymeneus and Alexander who having once renounced Conscience and forfeited their faith they were discharged any more emploiment They have no more part in Christ nor lot in the Church but are delivered up to Satan among blasphemers CHAP. XVII Of the difficultie in getting and keeping a good Conscience and escaping a bad WE have alreadie spoken of the excellency The third Reason from the difficultie of getting the good Conscience and escaping the bad and benefit of the good Conscience and the danger and mischief of the bad But here we shall see the difficultie of getting and keeping the good Conscience is as great as the excellencie or benefit when had and the difficultie of escaping an ill Conscience is almost as great as the danger of it What can be so hardly got or kept as the one what so hard to scape and misse as the other Consider it in these three respects 1. First in respect of Satan it is hard to get and keep the one and escape the other Satan all his spite is at good Conscience all his aim is to make a bad He envies a man nothing but his good Conscience not riches not honours no learning parts duties not mirth pleasure not his peace but onely a good Conscience He envied not the Serpent his subtilty he could make use of it not Pharaoh his Kingdom not Ahithophel his Policy Gen. 3. nor Absalom his Beautie nor Haman his Court-honours or State-offices nor Dives his wealth and good cheer He could tell how to make use of all Yea he will offer his help to men to get them riches honours offices learning so they will quit good Conscience He will grant any Articles you can propound so he may gain this Fort. He can make use of all other things parts power policie but a good Conscience is never for his turn in a Magistrate or Minister or in a private person but it is constantly against him and he against it and therefore he despairs of doing any good on it as they said of Luther when some perswaded the Pope to attempt to take him off by offering him some great preferment and Church promotions it was answered it was in vain to trie Germana illa bestia aurum non curat That German beast Mel. Adain vita Luther said they cared not at all for all their gold Yea if a man be plundered of all his estate and stormed out of all his out-works his riches friends children power places yea stormed out of his nearer comforts out of his faith and hopes out of his prayers and promises all on the sudden surprized if he retreat to a good Conscience and make good this last hold by a still retaining of his integritie Satan will be repelled with shame and losse and draw off with dishonour wearie of laying his siege against so impregnable a Fort. Job had lost all but keeping good Conscience alone and manfullie defending this piece he recovered all again he had lost and his Job 42. 12 13. last state was double to his first 2. In respect of thy self or of the work it self thou wilt finde a hard task of it to get or keep a good Conscience in an evil age it will require thy greatest skill and utmost diligence So the Apostle found it Act. 24. 16. therefore he saith Herein do I exercise my self Mr. Harris Mr. Ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditari exercere se in re aliqua Gagnei In genere notat severius exercitium Religionis Christianae sive praeparare se ad certamen Vid. Leigh Crit. Sacr. to keep alwaie a Conscience void of offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies saith one I use all my skill diligence and constancie together I lay my policie or bend my wit saith another godly Divine All which tell us it is the Christians master-piece to look well to a good Conscience A work of continuall exercise to an Apostle himself Look but well into it and thou wilt fâ—nde there is work enough in it as much as thou canst turn thee too To keep a Merchants book is a piece of art requiring skill and care To keep this book well is the art of arts To keep thy Masters accounts if thou be a servant thy Lords if thou be a steward thy Shop-book if thou be a tradesman requires much care and diligence What is it to keep thy soul-book to keep Gods book to keep this Dooms-day-book for so Conscience is 3. Look yet further and in respect of others thou wilt see it more difficult still How many hast thou seen miscarry in it who is sufficient for this work How should we fear This is much insisted on in the Text and given in charge to Timothy Timothy see thou war a good warfare and look well to thy charge hold fast faith and a good Conscience for all have not done so Of many that have run in a race most have lost but one ohtained the prize of many that have fought most have been foiled or wounded or slain or fled but one crowned Run not uncertainly fight not saintly look well to thy Conscience And here are many Items couched together in this place 1. Some Not one single person in an age but it is the case of many not one mans onely many have miscarried and it is incident to all Look well to it Be not high-minded but fear Rom. 11. 20. 2. Some have put away Conscience A monstrous vile act for men sometimes of better principles to send Conscience packing like a vagabond or to thrust it out of doors as if it were the Son of the Bondwoman It is the most unkinde and ungracious act that can be to disclaim Conscience
as they did Moses Acts 7. for an intruder or busie usurper or an imperious Commander 3. Concerning faith made shipwrack see what followed upon it They did not perfect and mend their faith as they might be ready to pretend or affirm but weaken it not weaken but shake it not shake but sunk it and lost it 4. Of whom is Hymeneus and Alexander Consider who these were even great Professors a great while and stout Champions somewhile that had adventured far and ingaged much for the truth and the Preachers of it Alexander especially who had shewed so much zeal to truth and love to Paul Acts 19. that to secure Paul's person he had exposed his own to the danger of an unruly tumult he could have laid down his own life to have saved Paul's and would have parted with his right eye to do Paul service Yet see what is become of these now where will he stay that hath lost his Conscience 5. For they having put away their former good Conscience become now branded Apostates and open enemies of the same Preachers they had before so loved and honoured nay they themselves become Preachers but blasphemous Preachers 6. Lastly after all this the Church that formerly had joined with them now spues them out gives warning to the godly to avoid them and to their grief denie them any more Church-fellowship and gives them over to Satan that no more mischief may be done by their impure Doctrines The Church in her direfull Censures saith Write these men childlesse let no more of their seed rise up after them to bear more gall and wormwood CHAP. XVIII The Application of the Doctrine and first by way of Information THis point admits a sevenfold Application The Application as containing matter 1. For Information 2. Lamentation 3. Reproof 4 Terror 5. Consolation 6 Examination 7. Exhortation with some Directions The Information hath two parts 1. It gives 1. By way of information notice of certain errors and mistakes to remove them 2. Of certain Truths and Duties to assert them 1. It meets full in the face with that too And that first in removing mistakes common and plausible opinion but most dangerous error That to preach Conscience and press Duties in this nature is but legall teaching not preaching Jesus Christ and the Gospell But sure we have more cause to complain of the world for too little of legall living and Christian doing then the world to complain of too much legall preaching When men call us legall Teachers we may with too much truth and as much grief call them illegall ill-Evangelicall and ill-Christian livers Hymeneus and Alexander are alive again and by many Professors counted better Preachers then Paul and Timothy These counted Good-Conscience-Doctrine to be legall strictness and old Leaven of the Pharisees faith was enough faith was all But when Conscience ceased faith deceased they put away Conscience faith suffered shipwrack So that we may more rightly call this an old-new-Testament-error to crie down strictness then you our preaching it an old-Testament Truth and Doctrine This opinion broke out almost as soon as the preaching of the Gospel Paul had preached That where sin had abounded and reigned grace did much more abound and reign Rom. 5. 20. Others inferred hence as good Doctrine and the right knowledg of the Gospel and walking by a spirit of libertie Then may we continue in sin that grace may abound Rom. 6. 1. Paul had said sin shall not have dominion over regenerate believers For we are not under the law but grace Hence others concluded We may sin because we are no longer under the Law but under grace Rom. 6. 14 15. Paul refutes the impietie of both Assertions with the same answer detesting both God forbid Rom. 6. 2. 15. These Tares we see sprung up as soon as the good Seed began to appear We wonder the less if among us there be some that say Believe once and away with Conscience and Dutie and Works and have no more Conscience of sin The truth is once believe and thou hast no more Conscience of sin as to the guilt and punishment of it But once believe and ever make conscience of sin to avoid resist and mortifie it that it reign not in your mortall bodie The other were to overthrow the true grace of God by the name of the grace of God and to set up an imaginary faith and Gospel to beat down reall faith and Gospel while they cry down Sanctification and Conscience of dutie not as to the resting in them but as to the very having and seeking them But let the minde that hath wisdom judge can one grace in God be contrary to another his justifying grace to his sanctifying or sanctifying to justifying 2. Is one Attribute of God opposite to another his grace love and mercie to his holiness justice and puritie 3. Must Christ needs be divided and by redemption and justification drive out wisdom and sanctification two of his benefits destroying other two when he is all or none 1 Cor. 1. 30. 4. Or must two ends of Christs death be opposite to two other ends set down all together Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquitie and purifie unto himself a peculiar people zealous of good works Must Christ his dying for us and redeeming of us make his people less pure or less zealous of good works 5. Can any imagine that one grace of the same Spirit should cross another the Spirits consolation evacuate the Spirits sanctification and by his obsignation mortifie mortification 6. Can one grace in the Christian be imagined to weaken and destroy another Is faith the enemy of holiness Doth Conscience extinguish confidence 7. Is the Law now against the Promise or Gal. 3. 21. the Promise against the Law did grace then fulfill the Law and est ablish it and doth it now Rom. 3. 31. make it void All these would have been accounted strange Divinitie in the Apostles ears This bewitching errour doth not onely set earth into disorders neighbour against neighbour professor against professor some people against their Ministers and some Ministers though they are not many who are so grosse against other Ministers but it sets earth in rebellion against heaven yea would attempt to put heaven into a combustion and make heaven at variance within it self while it would set Gods Decrees against Gods Decrees Promises against Promises Grace against Grace Saints against Sanctitie And again Decrees against Promises Promises against Commands Commands against Duties and all against Holiness This hellish Doctrine came from the Gnosticks of old and their followers They thought it their perfection to set Conscience at libertie and to discharge it from all puritie Epiphanius and Irenaeus say that the Gnosticks did purposely resolve to live a loose and base life that they might reproach the stricter Christians and wear out that legall Doctrine and as some
and love death Good Conscience is the Prov. 8. 39. charge we travell with whatever danger we may meet with in our way we must run or fight or die or fly for it rather then deliver up such a charge Good Conscience is the Ship in which we embarque and adventure all we have Credit State Libertie Life and Soul too as Noab put all into one Bottome all his Familie all the Catholike Church and the Reserve of the whole world and all was safe This Vessel or Man of war must never be yeelded up but rather we must sink and perish in the defense of it Good Conscience is our strong Fort which we must upon no terms capitulate to deliver up to the enemie but chuse rather to die upon the ground Secondly look upon Timothie as a Minister and this doth further inform us That a good Conscience is the good Ministers great Charge This charge I commit to thee Son Timothie to hold Faith and a good Conscience These are Arma Ministri The Ministers weapons The Minister must be a man of Conscience and for Conscience wholly This is the floore he must daily purge This the garden which he must dress and keep The living stone which he must hew and polish to make Temples for Christ of This the Sanctum Sanctorum into which the Gospel-Minister must daily enter Faith and good Conscience are his principall weapons he must be most expert in and exercising at both in Person and Pulpit This is to preach the whole counsell of God to preach Faith in God and Conscience in men To say that Conscience is a Dutie is too little it is the Summe of all Duties To call good Conscience a Grace is too little it is the Summe of all Graces It is Totum Dei The whole Command of God It is Totum homi is The whole Dutie of man Good Conscience is the Contents of the whole Bible and all the Scripture bound up in a small Volume Will you hear in one word the summe of all Keep Faith and a good Conscience This is the whole dutie of man The summe of the first Table is Epitomized in one word Love God with all thy heart Of the second in another word Love thy Neighbour as thy self But the summe of both Tables of the Law and all duties of the Gospel is reduced to this one word Conscience Hast thou Conscience Thou dost fulfill the first hast thou Conscience Thou wilt fulfill the second Thou O man of God look well to thy Charge thy own and thy Peoples Conscience Herein must thou daily exercise thy self as a workman who needeth not to bee ashamed to keep thy self pure and to keep thy peoples Conscience without offense to God and man warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1. 28. The Heathen Priests and Aruspices were to be skilfull in the Entrails of the beasts and by inspection into the Sacrifices they were wont to make their observations The Gospel Minister his Inspection must be into the inwards of his flock The best Christian is he who is most versed in his own Conscience and the best Minister is he who is best acquainted and hath most to do in his peoples Consciences Bernard hath an excellent saying of Conscience Vnicuique suus est Libellus Conscientia propter hunc Libellum omnes alii libri inventi sunt Every mans Conscience is his own Book and Bible and for this little Books sake all the good Books in the world yea the Bible it self were written All Divines Sermons All Divines writings treat of this Book And whatsoever Books are in the world if they no way tend to this end to inform or direct or satisfie or better Conscience it were better that the world wanted all those books How happie were it in these times if Conscience was preached more and Controversies less Whatever is the man that preacheth Conscience would be the matter preached and spoken off whatever be the Auditorie Conscience would be the Argument whatever the Occasion Conscience the Subject of the Discourse whatever be the Text Conscience would be the Doctrine handled whatever the Doctrine Conscience would be the Vse whatever the Companie Conscience would bee the Conference Else I am bold to say whatever be the Preacher or Hearer or Text or Doctrine or Reason or Vse or Conference nothing is spoken fit for the Preacher or pertinent to the Matter or Auditorie or Occasion or Text or Doctrine or Vse or Companie Conscience is the Lay-mans onely Book he can read no other It is the Ministers Concordance which he must peruse and studie most He is not a Preacher that is not well verst in this This little Book is like that little Book given to the two Prophets Ezekiel in the third of Ezek. v. 3. and St John Revel 10. 9 10. which both are commanded to eat and to receive inwardly into their bellie not into their mouth or head or hand Son of man cause thy bellie to eat and fill thy Qui legem Dei recte interpretantur referunt eam ad rectum finem seu scopum qui est charitas ex puro coâ—de conscientia bona fide non simulata at isti doctores non referunt legem ad hunc sinem sed ab istis commemoratis rebus tanquam à sâ—â—po aberrant ergo non rectè legem interpretantur sed ad vaniloquentiam deflectunt bowels with this Roll which I give thee But with this difference that to the godly and faithfull Minister it is like Ezekiels Roll as Honey for sweetness but to an unsound and man-pleaâ—ing Minister it is like John's Book Sweet in the mouth to discourse of Bitter in the bellie displeasing when it comes to practise This is the mark we should aim at saith Piscator upon that place 1 Tim. 1. 5 6. The end of the commandment is charitie out of a pure heart and of a good Conscience and of faith unfained which some having swerved from have turned a side unto vain jangling That is the right interpreting of the Scripture when we referre all to this end to promote Charitie and Puritie and Faith and Conscience to leave these is to miss the mark and to become Janglers not Preachers Thirdly this informes us in particular how it comes that so many daily break in Citie and Countrey making shipwrack of Credit of States and Families the matter is they were broken at home first in their Consciences then they must needs break abroad Break Conscience and thou art broken none thrive after it This makes the worst bankrupts it makes a man to be out of Credit with God and in his own heart A moth or worm in Conscience is commonly followed with a moth and worm in the estate The inheritance hastily gotten is as soon wasted From the hire of an harlot if it came to the hire of an harlot it returns Micah 1. 7.
far from me vanitie and lies With David Deliver my soul O Lord from lying lips Pro. 30. 8. Psal 120. 2. and from a deceitfull tongue Lord cast out this unclean Spirit and Create in me a clean heart and renew in me a right spirit No shipwrack so perilous no disease so dangerous no deceiver so deceitfull n abysse so deep no death so deadly no hell so dark no pit so steep to fall into and so narrow to get out of as the evill Conscincee But I come to the Exhortation which contains a double charge The text is no other then an Apostolicall Exhortation or divine charge therefore this Use must be made or the chiefe Use is not made yet First to each Christian secondly to the Minister especially First to each Christian who makes Conscience of any thing that he especially make it his care to get a good Conscience and to keep it As Solomon of Divine Wisdome so I of Conscience wherein is all practical Wisdome Above all thy getting get that saith he Pro. 4. 5. 7. So say I above all gettings whatsoever get a good Conscience and whatsoever thou gettest more get it still with a good Conscience and with all keeping keep thy conscience keep it pure keep it clean keep it in peace keep it thy friend keep it as thou wouldest keep the apple of thine eye Life and Death are in the power of Conscience it is the principal thing therefore above all getting and keeping look to this exercise thy self daily with the Act. 24. 16. Apostle herein to have thy Conscience alwayes on thy side and have it without offence both to God and man What the Orator answered to one demanding what was principally necessary to make a good Orator Pronounciation said he What second Pronounciation What third Pronounciation he answered still as if Pronounciation did chiefly and wholly make a compleat Orator So do you ask what is most necessary to make a good Christian I answer Conscience And what next if you ask I answer still Conscience And what again Conscience still say I. As of the Scholler comming from the University when he hath been a Student for many years the best Testimony which can be given him is that he hath profited Tam doctrinâ quam moribus In Learning and Religion So the best Testimony that can be given of a Christan going from the Church when he hath been a frequent hearer is That he hath profited tam scientiâ quam Conscientiâ both in science and in Conscience To back and strengthen this exhortation I shall first lay down some Motives to inforce then some Means to direct to the better attaining and retaining a good Conscience Let this move first that God doth weigh Motive 1 and try the Conscience of a man The Lord weigheth the Spirits saith Solomon Gold and Pro. 16. 2. Silver men do weigh Grace and Spirits men cannot God weigheth not Gold or Silver or Honours or Estates but he onely weigheth the Spirits and Consciences of men So much of Conscience as is in any person or duty or action or suffering so much of thank and worth with God This is thank-worthy with God if a man for Conscience suffer and take it patiently That â—ction is denominated good that proceeds from a principle of Conscience that suffering good which is for Conscience So much Conscience toward God so much Comfort is coming to thee from God So much Conscience before God so much confidence before God But on the other side if Conscience be Motive 2 wanting a man shall suffer losse of all he hath and lose the thing he hath done or suffered or expended When a man shall say with Jehu See my zeal for the Lord I have fasted I hove fought I have been active I have suffered God will say Have you fasted at all to me have you done all this out of Conscience When you fasted was it not to your selves and when you did eat was it not to your selves therefore walk in the sparks which you have kindled If you have done well and truly Conscientiously and Religiously as Jotham said once do you then rejoyce in Jud. 9. 19. Conscience and let Conscience rejoyce in you but if otherwise a fire will break out of that bramble the evil Conscience and consume you and all your works What a mighty stickler was Jehu a man of an active and impetuous spirit yet he lost his reward for all his pains and seeming zeal his Conscience was not right Ananias lost his cost charges after he had contributed so much Alexander lost his reward and comfort after he had suffered so much Judas lost al after he had followed Christ so long and preached Christ to others so often Mot. 3 This leads a man to perfect and compleat happinesse both here and hereafter Here in this world it brings two the greatest benefits being the onely way Ad bene beatèque vivendum Ad bene beatèque moriendum In Life Ad bene beateque vivendum A good Conscience is the onely way to the good and blessed life This makes the good dayes whether thou be in prosperity or in adversity First if in Prosperity this will be as a hedge about all thou hast As the Candle of God in thy Tabernacle as the widdowes Cruse and Barrel will never fail of somewhat to supply and support thee 2. If in Adversity this will be like the good Houswifes candle that goes not out by night Or like Israels pillar of fire that will not leave thee in a wildernesse This like Ruth to Naomi will stick to thee stay by thee goe with thee where thou liest it will lie and as thou farest it will take part with thee when all other comforts and dearest friends like Orpah lift up the voyce and weep and take their leave of thee This like Ittai the Gittite to David saith 2 Sam. 15. 21. as the Lord liveth in what place soever thou art be it in life or death there will I be This turns Reproach into Honour takes up a stigmatizing invective as if it were a Garland throwes the viper into the fire and feels no harm This fears neither fury of Tyrants nor fire of furnace It dreads neither Anakim nor Emim nor Zamzummim This makes a man more than a Conqueror Rom. 8. 37. which is a very high and bold expression of a poor Paul why Paul who art thou A Conquerour is the highest Title he gives Laws to Kingdomes his place is above that of a King it hath been held more glory to make a conquest than to wear a Crown Al Kings have been crowned all Kings have not been Conquerours yet are we Conquerours and more than Conquerours First The Conquerour may overcome to day yet be overcome to morrow of the same enemy Victorem a victo superari saepe videmus Secondly The Conquerour may find the same enemy increasing by new Associations and then shake of his Yoke Thirdly The Conquerour
is certaine whatsoever Trade the other was of how ominously fatall is it to the undertakers themselves when private Mechanickes do presumptuously invade the Ministery and become publique Preachers 3. There is no dividing between Faith and a good Conscience leave Orthodox Faith and farewell good Conscience or let go good Conscience and you have seene the last of Faith it sinkes it shipwracks 4. How true is that of 2 Tim. 3. 13. That evil men and Seducers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waxe worse and worse deceiving and being deceived seldome staying when they begin to shrinke from their former sincerity and strictnesse till they arrive at the highest of impiety going from sinne to sinne and from Error to Error till by the just judgement of God they are given over to become open Blasphemers and outragious Persecutors 5. Every vicious and infectious Teacher and every bold Broacher of Doctrines corrupting and staining the simplicity of the Faith and every Member of a corrupt and dissolute Conscience are not to be Tollerated and permitted in a new Testament Church but all such are deservedly excommunicated the Church who have once excommunicated Conscience and they justly suffer in being delivered up to Sathan who have wickedly sinned in delivering Doctrines of Sathan No liberty here you see for every kinde of Conscience 6. Yet are not visible and open censures but for visible and open sinnes not for Errors in judgement concealed but published not for want Publice declarantur pertinere ad regnum Satanae quippe qui non pertineant ad regnum Christi Piscator of faith but for opposing it 7 Excommunication Clave non errante is a solemne and dreadfully operative Ordinance a shutting out of Heaven a shutting up in Hell him who is justly cast out of the Churches fellowâ—hip by that censure He is delivered up to Satan 8 The end of Excommunication and all Church censures is not to serve to the destruction 2 Cor. 10. 8 13. 10. 1 Cor. 5. 5. of the Censured or Private revenge of the Censurers but to edification onely That the offender may be terrified and reclaimed The Traditi sunt ad emendandum non ad perdendum Sedul in locum flesh destroyed that the soule may be saved and that others may be warned and so the infection stayed That they may learne not to blaspheme Vt Castigatione hac adducti desinant falsum suum dogma spargere Piscator But none of these doe I intend to stand upon though I shall have occasion to meet with them in prosecuting the intended Doctrine To the words Holding Faith and a good Conscience c. Holding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator It signifies properly Having and so translated 1 Pet. 1 Pet 3. 16. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having a good Conscience here Holding To have and to hold in our English speaking are usually put together It is not enough once to have or for some while to have Had unlesse we ever have and hold them Faith Either take it first for that which we call Grace-faith Fides quâ creditur That hee should Hold Act Maintaine Exercise the grace of saving and lively Faith Or Secondly for the Doctrine of Faith Fides quâ creditur In which sence it is used Chap. 3. 9. 4. 1. Tit. 1. 13. Jud. v. 3. And Expositors do generally understand it so here that Timothy should 1 Tim. 3. 9. 4. 1. Tit. 1. 13. â—ud v. 3. hold the wholâ—some forme of sound words and still retaine the old received Faith in Orthodox Doctrine for the grace of saving Faith will not be long kept in the heart unlesse we keepe the Doctrine of sound faith and principles in the head And a good Conscience Conscience you seldome 1 Tim. 3. 9. 1 Pet. 3. 16. Acts 23. 1. Heb. 13. 19 see it without an Epethite and this usually is his Epethite Good Conscience so in many places Cap. 3. 9. 1 Pet. 3. 16. Acts 23. 1. Heb. 13. 19. Faith had no Epethite of Good you doe not Ordinarily see other Graces called Good as good Love good Repentance Zeale Hope Patience or the like But ever good Conscience The other graces are commonly Nemo tam perditus est ut sit omni conscientia planè expers Ames good or few have them but those that are good But Conscience is a thing which all have though a good Conscience but few therefore get and hold a good Conscience or have none at all Which some having put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua repulsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de trudo depello arceo ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trudo pello Act 7. 27. 39 Beza Expulsa Piscator quam Repellentes Vulgar Transl thrusling it away This word is used Acts 7. 27. He that did his Neighbour wrong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trust Moses away as a busie body and an intruding intermedler so did these thrust away Conscience as if it had been a troublesome usurper over them So after Act 7. 39. The rebelling Israelites thrust him from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They would cast off and eashiere Moses no more receive his Dictates nor obey his directions but would set up another Captaine whom they would follow or lead rather into Egypt Thus did these in the Text cashiere and throw off conscience from his be trusted employment and would follow their owne swinge This word is used also Rom. 11. 1. 2. Hath God cast away Ro. 11. 1. 2 his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 2. He answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath not cast away or reprobated his people whom he foreknew But these did reprobate Conscience and would make it a cast away as not to be retained in times of Gospell Light and liberty So that in this place the Translation is with the softest and more gentle it is here then in any other place when it is rendered they put away good Conscience It might have been read they thrust off threw away cashiered disclaimed and even reprobated it Concerning faith made Shipwrack Fide Vacui facti sunt They were emptied and eased of their faith Syriack transl Their souls are Shipwrack'd their Faith Grace Ship-wrack'd aleak being sprung in Conscience the Vessel they lost all they had and saved not the use Comfort Confidence Joy or feeling of former Faith and beleeving Nor did they preserve their former simplicitie and integrity of judgement in matter of Doctrine and Truth But as Conscience was reprobated to their judgement their judgement is now wholly reprobate concerning the Faith Now the words being opened you see they are a Magazine or Panoply of Armor and Ammunition to furnish Timothy and each good Minister yea every Christian with the most necessary and usefull armes both to warre that good warfare v. 18. And to prevent this evill shipwracke v. 19. Timothy thy charge is that thou war a good warfare thy duty is
Dyke I shall not trouble my selfe to debate whether Scot. Bon. Dur. Conscience be an Habit as many of the Schoole-men affirme Or whether a faculty or power as reverend Mr. Perkins judicious Rutherford disp against pretended liberty of cons cap. 1 Ames de consc lib. 1. cap. 1 Rutherfurd and divers of the Schoolmen determine Or whether an act onely as acute Dr. Ames contendeth Nor shall I with any curiosity at all discourse of it Origen had an odde fancy as he had many an other that it was another spirit in the soule But somewhat is in it for as I said before it is as a wheele in a wheele a wheele full of eyes a wheel ful of motion a wheel ful of spirit of life And as all the sight is contracted in the apple of the eye so I may say is conscience as much as con-knowledge or knowledge contracted and epitomized and conscience as it were the apple of the soules eye I shall describe it thus Conscience is the soules acting and reflecting on it selfe and on all a mans own actions This is consciences worke these are his Bounds what hast thou to doe with another mans Conscience in this sence or what 1 Cor. 10. 29 hath hee to doe with thine A man standeth or falleth to his owne conscience That standeth or falleth to his owne Master and onely to him Ro. 14. 4. Humility Patience Meekenesse Compassion Justice Righteousnesse Chastity c. extend to others my charity may and must relieve others knowledge may and must informe and benefit others But consciences worke is to make every man his owne keeper CHAP. II. What a good Conscience is NOw I am next to shew what a good Conscience is For there are two kinds of consciences 1 Evill conscience Heb. 10 22. 2 Good 1 Tim. 1. 19. This of which I speake The evill conscience is mainly two-fold mala turbata an ill Troubled mala Pacata or Quiet Or as Dr. Ames more clearely viti sé mala molesté mala So is there a double good conscience bona turbata Felix conscientia in qua obviarunt sibi verritas misercordia in qua osculatae sunt pax justi cia Bern. de in t do good troubled Bona pacata or good quiet And to a right good conscience there must a double goodness concur to the constituting of it 1. A goodnesse or sincerity 2. A goodnesse of security It must be hon sté bona Pacaté bona Ames Or more plainely it must be Purificatè bona Pacatè bona And here I shall give you a full defâ—nition of a perfect good conscience when it hath both these goodnesses in it The good conscience what it is That is the good conscience which is rightly purified and rightly pacified by the word and blood and spirit of Christ regularly performing all his Offices to which it is designed First I call it the Conscience purified Here is the first and principall part of Consciences goodnesse though yet for the present it have not peace Peace alone without purity makes not the Conscience good at all as purity alone without peace makes not a perfect well Conscience Conscientia aedifieanda sed prius mundanda said Bernard well Conscience is to be edified but first to be purified As the wisdom that comes Security without sincerity is not security but stupidity Jam. 3. 17. from above is first pure then peaceable So Consciences first goodnesse stands in purity then in peace The first goodnesse of the eye is the clearnesse of sight It is but an inferiour goodnesse to say it is not inflamed or blood-shotten nor do we call it good at all if it want its sight So neither is Conscience good at all though it rage not be not inflamed or bloodshotten if it want his purity All negative goodnesse is but a poor and heggerly goodnesse Now that conscience may be rightly purified there are three things which it must be purified from and three things which it must be purified by These things conscience must be purified from The things it must be purified from are ignorance errour hardnesse or naturall deadnesse First it must be purified from ignorance The conscience void of knowledge is a conscience void of goodnesse Rutherfurd The blind From ignorance Mat. 6. 23. Mat. 5. 13 mans conscience is ever an ill conscience his light is darknesse how great then is that darknesse His salt unsavoury what then shall season him Conscience in the best unregenerate Luk. 8. 16 person is as a light whelmed under a bushell or thrust under a bed gives but a dim light and reacheth not far In things between man and man it can discern more clearly and like those nightbirds which can with their weak Ex. 18. 19. eyes see where better eyes sometimes see not a Jethro herein may be able to advise a Moses But in the Things of God he is little skilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blinde and cannot see afar off What a night-bird was Doctour Nicodemus in conceiving of the necessity nature and manner 2 Pet. 1. 9. of regeneration Hence it is that the Scripture calls the naturall mans wisdom foolishnesse with God as Gods wisdom is accounted foolishnesse with him It is enmity to God it is not subject to the law of God nor indeed can be 1 Cor. 2. 14 Rom. 8. 7 The ignorant mans judgement therefore is no judgement his peace no sound peace his hopes no safe hopes for his thoughts are not Gods thoughts nor his wayes Gods wayes Tit. 1. 15 To the unbeleeving and unpure is nothing pure because their very minde and conscience is defiled Good Conscience must therefore first be purified from ignorance Secondly it must be purified from errour The From error erroneous conscience is ever a desperate and dangerous conscience It is the pestilence that walketh in darknesse Erroneous conscience Ps 91. 6. maketh strange work in the world but worse in the Church Look what swine are to garden-beds or a wilde Boar to a Vineyard or wilde beasts to Vines or young Foxes to grapes that is erroneous conscience to Churches to Doctrines to Truths to Graces and to Duties It overturns all Erroneous Conscience engaged Herod under opinion of piety to destroy a holy man to save a wicked oath and gratifie a clamourous woman Matth. 14. 9. for his oaths sake the king commanded John Baptists head to be given her Others Jerem. 44. 16. make no scruple to make voyd Gods Commands because they must make good their own vows This is the Horse that rusheth headlong into the battle impatient of all restraints Puts men often upon dangerous wayes and designes yet they say not once what have I done Jer. 8. 6. but suppose their ways are right wayes and often they think they do God the greatest service when they do the Church the greatest disservice Oh the grosse mistakes of erring conscience It embraceth a blear-eyed
Leah instead of an imagined Rachel It climbes the Tree of Knowledge and cuts down the Tree of Life It taketh and chuseth a Barabbas but renounceth and condemneth Christ Jesus It Mar. 7. 8. 11. 12. will make a Pharisee set more by an old Tradiâ—ion then a divine Precept and a Pharisees diâ—ciple Acts 16. 9. Gal. 1. 13. 14. Psal 3. 6. Mat. 23. 15 look more after the Corban then his duâ—y to his aged and indigent Parents This set Paul blindfold to persecute and blaspheme Christ onely that he might shew his zeal to God This makes others compasse both sea â—nd land to make one their Proselyte who when all is done is but a double childe of hell Oh the wofull work erroneous Conscience hath made in all Times in the past Ages of the Church And this my story of iniquity worketh hitherto and is still working more mischief amidst our sad and dismall distractions This is one part of the spirituall wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things or places Ephes 6. 12 13. Against which must be taken the whole armour of God This like Saul hath slain his thousands not of Philistines but Israelites This like that wood which in a bloody day devoured more by erring disordering and intangling them then the sword devoured 2 Sam. 18. 8 This destroys more then ignorance or superstition or prophanesse This lets go Scripture duties upon more credit given to Revelations Upon this mistake a true Prophet once contrary to expresse commands of God gave up his faith obedience and withall his conscience upon a report of a later revelation and an Angelicall apparition to the old Prophets bare but false asseveration of a newer and cleerer light 1. King 13. 18. I am also a prophet as thou art and an angel spake unto me by the word of the Lord saying Bring him back with thee to eat bread and drink water but he lied unto him This above all other is the evil conscience intended in this place It was nothing but erring conscience at first that caused Hymenaeus and Alexander to relinquish their former Profession and having put pure conscience out of doors they come to make a fearfull shipwrack of their faith totally and oâ— their souls finally Enlightened conscience feareth and departeth from evil this fool rageth and is confident Prov. 14. 16. Englightened conscience hath his eyes open and seeth the angel in the way erroneous conscience like the seduced false Prophet rusheth forward into the midst of danger Erroneous conscience is he whose deceived heart turns him aside who feedeth on ashes as the Prophet saith Esay 44. 20. hath a lie in his right hand so that he cannot deliver his soul This is he whose plague is in his head Levit. 13. 44. This is the man whom ye may bray in a mortar with a pestell among wheat yet will not his folly depart from him Prov. 27. 22. There is more hope of a fool then of this man because he is wiser commonly in his own conceit then seven men that can render a reason Prov. 26. 12 16. Erroneous conscience is the eye that puts darknesse for light and light for darknesse It is the mouth that puts bitter for sweet and sweet for bitter It is the traveller that leaveth the ancient paths and the good way to walk in new wayes wayes not of Gods casting up and Scriptures chalking out Jer. 18. 15 A good Conscience must therefore be purified from Errour Thirdly It must be purified from naturall From deadnesse or hardnes deadnesse or hardnesse which is as bad a disease as either ignorance or errour So that although thou mayest escape the fear of ignorance by the instructions of Wisdom and-the snare of errour by the light of the Gospel yet if thou be taken in the Pit of deadnesse and naturall hardnesse thou art never the neerer thou hast not yet a good conscience Heb. 9. 14. The conscience must be purged from dead works that it may serve the living God A dead conscience is not for a living God One may be a knowing hypocrite or an orthodox nonconvert but what is he neerer to salvation while in this deadnesse There is a generation pure in their own eyes yet not cleansed Pro. 30. 12 as to conscience from their own deadnesse God I thank thee I am no Papist say they no Anabaptist Antinomian Sectary I am a catholike Christian I am an old Protestant but an unsanctified Christian and the common carnall Protestant is no better then they He is blinde and cannot see afar off and forgets that he is not yet cleansed from his old sins 2. Pet. 1. 9. Except you be regenerate and raised from naturall deadnesse you cannot see the kingdom of God Al that are not seducers as Jesuits false Teachers or seduced as common Papists Antinomians Libertines Anti-scripturists prophane Atheists and Socinians are not therefore necessarily saved There is a plague in the heart that every one must see and bewail and get cured of or else it is as pernicious to the 1 Kin. 8. 38 soul and sends more certainly to hell then any plague or leprosie in the head Levit. 13. 44. We call not that Arm or Leg good which is onely not bruised wounded out of joynt when it is benummed or paralytick It hath no pain indeed but what use is there of it So what though conscience be not bruised raging and tormenting and out of joynt by errour if it be benummed stupified or dead There is no use of such a conscience Conscience must therefore be purged from deadnesse Secondly There be three things which Conscience must be Purified by which are 1 The Three things conscience is purified by 1. The word of Christ word 2. Blood 3. Spirit of Christ First The word of Christ is the Great heart Searcher and Conscience Purifier Heb. 4. 12. The word of God is quick and Powerfull and is a discerner of the thoughts and intents of the heart c This is the Fanne with which Christ doth purge his Floore Canscience John 15. 3. Now are you clean through the word which I have spoken to you saith Christ to his Disciples and for them he prayes Joh. 17. 17. Sanctifie them through thy truth thy word is that sanctifying truth This removes those before named discases of conscience 1. This is that which removes ignorance Psal 119. 105. Thy word is a lamp to my feet and a light to my paths What can the best eye see without a light of Sun or candle What can we know concerning God and his will without his word This written word is a more sure discovery of the minde of God then all apparitions or the most famous particular revelations 2 Pet. 1. 19. To which we must take heed and have recourse as to a light shining in a dark place This giveth knowledge to the simple Psal 119. 130. This is sufficient to remove all ignorance and uncertainty in divine things 2.
the good of this conscience is most seene in such a sad plight when I am most full of sorrow then most full of joy when nearest to death then have I most of life when having nothing I possesse all things Oh the Cordials sincere conscience feedes the afflicted soule with The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Sincerity 1 Cor. 5. 8. and 2 Cor. 1. 12. is a very elegant and most significant word signifying that tryall that is made of things by the Sun-light as the Eagle is said by Aristotle and Pliny to bring her young unto the full sight of the Sunne to try whether they be generous and legitimate or spurious those that can with open eye endure the light thereof she owneth those which wink she rejecteth Or as a Chapman openeth Wares to see what deceit or flaw is in them B. Andrews The Latine word Sincerus signifies that which is without all mixture as Mel sinè Cera honey without any wax or drosse bread without Mar. 14. 3. leaven wooll undyed sincere milke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 2. which hath no mixture nothing but milke like that precious Spikenard in the Alabaster Box 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and naturall Nard Jerom. Theophilus Euthemius à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducunt ut quae sit fidelis germana Pura minimeque vitiata Which sincerity of conscience if you desire Notes of sincerity to know it try it by these notes 1. It makes a man abhor all guile and fraud and renounce the hidden things of dishonesty and cast off the cloake of craftinesse makes a man like Jacob in his time a plaine downright or upright man or like Nathaniel a right-bred Israelite indeed in whom was no guile such was Paul and his fellow Apostles 2 Corinthians 2. 17. We are not as many that corrupt and compound the Word of God according to our hearers phancy or our owne advantage but as of sincerity but as of God and in the sight of God speake we in Christ So 2 Cor. 4. 2. We walke not in craftinesse or handle the word of God deceitfully Where is sincerity there is an Identity ever and a samenesse between heart tongue and hand betweene outside and inside what he seems he is what he promiseth he performeth as was said before of Origen Vt Docuit vixit He taught lived alike vixit ut Docuit and lived taught Micaiah shewed his sincerity when he resolved not to concur in the Agreement of the Prophets to please their Soveraigne Lord the King But what the Lord saith unto me as the Lord liveth that will I speake 1 King 22. 14. And Caleb his sincerity when he resolved not to betray his trust and promote the Agreement of the People as did his corrupt fellow Representatives who voted according to the fickcle mindes of their Soveraigne Lord the People But as for me saith he I spake as it was in my heart Josh 14. 7. And I fully followed the Lord vers 8. Sincerity abhorres equally both feare and flattery and declines alike unnecessary opposition and unwarrantable complyance The sincere mans heart yea and path too is like the street of the new Jerusalem Rev. 21. 21. The street of the City was pure gold as it were transparent glasse Purity is the glory of Gold Perspicuity and Transparentnesse of Glasse both are the glory of the sincere man who is both Glasse and Gold Transparent Glasse you may see through him he is all one without and within and Pure Gold that the more you see into him the more you see his worth 2. Sincerity being all to the light as was Note 2 said before in the opening of the word Joh. 3. 20. He that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God they are cast in a right mold and are of the right make Therefore as of sincerity and as of God and as in the sight of God are put together 2 Cor. 2. 17. He that is such ownes nothing but what will endure the Sunne To God he saith often Examine me O Lord and prove me try my reines and my heart Psal 26. 2. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me Psal 139. 23 24. Thus dare not an unsound heart say So Peter Lord thou knowest all things thou knowest that I love thee Joh. 21. 16 17. To the most searching Ministery he saith Teach me and I will hold my tongue and cause me to understand wherein I have erred Job 6. 24. To every discerning mans conscience he offers to approve himselfe in the sight of God 2 Cor. 4. 2. Let the righteous smite me it shall be a kindnesse and let him reprove me I shall not take it ill Yea he is the man who can be tryed by God and his Country Ye are witnesses and God also how holily and justly and unblameably we have had our conversation in the world said the Apostle 1 Thess 2. 10. Yea he saith to his most observing adversary Let him write a Booke against me I shall be able to answer all charges and wipe off all aspersions said Job in the assurance of a sincere conscience Job 31. 35. Wary Jacob would make sure worke beforehand if ever he should have his dealings called in question that he should never be touched in his sincerity So shall my righteousnesse answer for me in time to come when it shall come before thy face Gen. 30. 33. And this made him so confident when he was pursued and charged with the plunder of Labans Gods Search all my stuffe discerne what is thine spare not what hast thou found among all my houshold-stuffe Set it before my brethren and thy brethren I aske no favour Oh the boldnesse and bravenesse of sincerity Nec Proprium veretur judicium de se nec alienum Bernard Josephs brethren were so brought up by their Father Jacob to hate all fraud and falsehood that knowing their own integrity they offered themselves and their Sacks to any search or examination Behold say they the money which was in our sacks mouths we brought againe how then should we steale out of our Lords house silver or gold Gen. 44. 9. 3. The sincere man is semper ubique idem 3. Note still one and the same alone or in company Leave him to himselfe he is all one as if you looke on He is as the clarified honey cleare to the bottome he is like the twelve Gates of the holy City Rev. 21. 21. each Gate was of one piece and that of pearle one solid and entire rich pearle it was not artificially made and joyned together but one naturall rich pearle Such is the sincere man all of a piece nothing but one solid pearle The Arke was pitched within with the same pitch which it was pitched without withall such is the sincere man within and
But we rightly make it a certaine note of the true Christian Zachary and Elizabeth were therefore counted righteous before God and blamelesse before men in that they walked in all the Ordinances of God Luke 1. 6. and Heb. 13. 18. The Apostle asserteth the sincerity of his honesty by this marke we trust we have a good or honest conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because we desire in all things to live honestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The good man must like Moses have his two hands filled with the Deut. 9. 15. two tables respecting both God and man God in each duty of Piety Man in each duty of honesty mercy justice charity Daniel could Apologize for himselfe that before God innocency was found in him and before the King no hurt Dan. 6. 2◠could be charged on him Vniversality and indifferency to all sorts of persons in all places at all times in all duties shewes a man sincere To be partiall in the Law Mal. 2. 9. is to corrupt the Law To make conscience of one duty and not of another is to make no conscience of the one or other to flye on sin and not another is rightly to fly no sinne To make our Phylacteries broad and our charity Mat. 23. 5. Mat. 23. 23 narrow foule Pharisaisme to Tythe mint and Cummin and neglect mercy judgement and faith Rom. 2. 22. is grosse hypocrisie To abhor Idols and commit sacriledge is the prophanest impiety 7. This man carries himselfe ever as before Note 7 God 2 Cor. 2. 17. In sincerity as of God in the sight of God He saith with David Psal 16. 8. I have set the Lord alway before me and I set my self alway before him His eye is ever upon me my eye is often upon him so that he calls the place where he is as Hagar her well Beer-la-hai-roi Gen. 16. 14. that is the well of him that liveth and seeth me she gives the reason I have seen him that seeth me The sincere man writes over every room Gods sees me Gods eye and his hand follow me Psal 139. 10. When you cast your eye on a well drawn Picture which way soever you turn it seems to have his eye still upon you and follow you so it is with a godly man he observes as Peter did the eye of Christ finding him out in a corner Went not my heart with thee saith the Lord to him and he to God If I should forget the Covenant of God and Psa 44. 21. lift up my hands to a strange God shall not God search this out he tryeth the reins and secrets of the heart See said Laban No man seeth but Gen. 31. 50. God seeth and is a witness between thee and me Therfore he called the place of the Covenant-making Mizpeh the Lord watcheth and observeth thus the sincere man carryeth an awfull apprehension of Gods presence with him still as that Kings Son carried an effigies of his father with him and saith whatever I do I must do it heartily as to the Lord and not to men Col. 3 23. And every place to such a one is either a Bethell or a Penuell He can say I have seen God in this place face to face and my life is preserved Gen. 32. 30. Or else at least God is in this place though I was not aware Gen. 28. 16. 8. Note The sincere man is known by this Note 8 he consults with his duty more then with commodity and resolves against sin more then against any danger He always postposeth humane danger to Divine displeasure and undervalueth all losses to the loss of Gods favour and his own Peace How can they beleeve who will hazard rather a casting out of Heaven by God then out of the Synagogue by men Joh. 12. 42. How do they beleeve who love the praise of men and seek not the honour that cometh of God onely Joh. 5. 40. How do they believe in sincerity who love the uppermost seats in Synagogues and highest Offices in the State and greetings in the Markets or Courts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will rise with Christ if they may and follow him with a Bag as Judas but are resolved not to fall with Christ and follow him with a Cross Sincerity saith Let Christ be magnified though I bevilified Let him be omnified though I be nullified If my fall be his rising what shall I be loser Let integrity and uprightness preserve me Psal 25. 21. or let me perish let them bayle me or let me go to prison saith the upright man 9. Note of sincerity is That such a one cannot Note 9 skill of your fleshly wisdom or worldly policy Sincerity was never cut out for a Time-serving Politician 2 Cor. 1. 12. In sincerity and simplicity of God not in fleshly wisdom saith the Apostle They are so opposite that the one doth shake and lessen the other the more simplicity the less policy the more of jugling and designs the less you see of this sincerity In simplicitate fides said Hilary Where there is so much of the Serpent there is nothing of the Spirit because none of the Doves simplicity Simplicity is the sincerity and sincerity all the policy of a conscientious man It was never a good world with Christians since they forsook the waters of Siloah that run softly and Es 8. 6. left this old simplicity to study depths and stratagems of policy This Serpent hath devoured all our rods of strength Worldly wisdom is the bane of Grace and Conscience and Religion hath never thriven well since Christians would become Students in Politicks Rev. 8. 11. This wormwood star hath fallen into all our Ponds and Springs but hath imbittered and corrupted all our waters turning them into worm-wood and hath marred Professers Profession Parliament Army Covenant Reformation all That we in Ezekiels bitterness Ez. 2. 14. and heat of Spirit may take up Bernards lamentation and say Vae generationi huic à fermento Pharisaeorum quod est hypocrisis si tamen hypocrisis dici debet quae jam latere prae abundantia non valet prae impudentia non quaerit Serpit bodie antiqua tabes per Bern. super Cant. Serm. 33. omne corpus Ecclesiae quo latius eo desperatius eóque periculosius quò interius c. St. Paul wisheth a Christian no more wisdom then may make him honest and sincere Rom. 16. 19. I would have you wise unto that which is good but simple concerning evil The worldly wise like best that reading of Arias Montanus Prov. 8. 12. Ego sapientia cum astutia habitavi but the godly like rather Ego conscientia cum simplicitate I wisdom dwell Pro. 8. 12. with prudence and I Conscience with simplicity not with worldly craftiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The worlds simplicity is Gods sincerity as the worlds wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with God but folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉
sapienter descendere in infernum Ber. de vit Sol. discretion and go a wise and learned way thither These keep the key of Knowledge but mean not to go into the Kingdom of Heaven themselves but the key of Conscience the poor and simple and unlearned ones in the world get and presse after the Kingdom of God and enter in Surgunt indocti et rapiunt Regnum Coelorum nos cum doctrinis nostris sine corde ecce ubi volutamur in carne sanguine Aug. Conf. l. 8. c. 8. The Publicane and Harlot conscienciously humbled enter into the Kingdom of Heaven before the Pharisee elated with his greater knowledge And the illiterate Christian is able to read his name in the book of Life and his Duty in the Book of Conscience when the most literate Scribe and Learned Scholler can do neither CHAP. X. Of the well spoken Conscience Of the wel spoken conscience THe well-spoken Conscience is that which can make the Soule a good Answer or upon just Occasion can make fit Demands and put forth his Queres This is that good Conscience or rather Property of it which Peter commendeth so much resembling it to Noahs Arke and saith of it that it saves us 1 Pet. 3. 21. The like figure whereunto even Baptisme doth also now save us not the putting away of the filth of the flesh but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The answer of a good Conscience towards God Which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well or rather an Interrogation then an Answer Stipulstio Some thinke the Apostle doth allude to that Practise of Demands made in Baptisme Credis Credo which Practise though very Ancient yet may be questioned whether so Ancient Our Translators have chosen rather to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Answer And in this sense it tells us what conscience hath to do First It makes a good and ready Answer to God It is ever as quick of Speech as it is of Sight or of Hearing when God saith Seeke ye my face my heart saith David talkd of it and went up and downe with it Thy face Lord I will seeke Psal 27. 8. It is written of me that I should doe thy will Psal 40. 8. Conscience replyes thy will O my God is my will Thy law is in my heart I am content to do it Conscience goes often into Habukuks watch Hab. 2. 1. Towre and watcheth listening what the Lord hath to say and studieth what to answer when he is spoken unto Speak Lord saith Conscience for thy servant heareth yea Conscience is 1 Sam. 3. 10. ready to aske and listen Lord what wilt tbâ—u have me to doe As Augustine often da quod Act. 9. 6. jubes et jube quod vis Lord give what thou commandest and give what Command thou wilt Loquere Magister bone libenter te audio et cum adversaris mihi et cum irasceris audio te Cyprian Secondly It makes a good answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God according to that Precept 2 or 3 verses before 1 Pet 3. 15 16. Sanctifie the Lord God in your hearts and be ready alway to give an answer to every man that asketh you a Reason of the hope that is in you with meekenesse and reverence having a good Conscience that whereas they speak evill of you as of evill dooers they may be ashamed that falsely accuse your good conversation in Christ So that with S. Peter it is a matter of Conscience and a marke of a good Conscience to be ready to yeeld an account of our Spirituall state when it is required of us Nicodemus thought he was bound in Conscience to stand up and make an Answer for Christ when he was unjustly condemned in the Consistory being never heard and never summoned Doth our Law condemnn any man saith he before it heare him and know what he doth Good Conscience cannot be silent Jo. 7. 51 and fit still without an answer when any cause of God is in hand A good Conscience thinks it is the heaviest crime that can be laid Blasphemiam ingerit religioni quam colit quiâ—quod confitetur ante omnes non impleverit Cyprian to any mans charge to be silent for God Let them call me Adulterer Theife c. or what they please said Luther so that I may not be charged with wicked silence in the cause of God Thirdly Good Conscience makes many a good answer fot ones selfe when under the greatest cloud of Censures and Suspitions or under the Aspersions of all Obloquies Ro. 9. 1. I speake the truth saith the Apostle and lie not my Conscience also is my witnesse This the same Apostle glories in in another place we are as deceivers say you but yet True men saith 2 Cor. 6. 8. 9. Conscience As unknown say you well enough known saith Conscience Conscience makes the best Certificate and gives the best Testimony to any man that hee can have with which Certificate he may confidently travell and passe the whole world over yea at last with this he shall not feare to enter Heaven conducted thither by a guard of Angels Fourthly When any businesse of greatest consequence is under consideration Conscience puts the best answer into thy mouth and will readily resolve what is to be done Enquire-still at Consciences mouth and say as Paul to Philemon without thy advice wil I do nothing consult not in such cases with flesh and blood with safety and policy but with conscience and duty and the answer is ready Phil. v. 19 Habes spacium trium dierum in quo deliberes velisne Romam reverti aut aliquem locum quo traducaris eligere cui ille trium dierum vel etiam mensium spacium rationem non immutat quare mittas me licet quo velis Magd. Cent. 4. c. 3. we need not crave time As Liberius a Godly and Orthodox Bishop of Rome when convented before Constantius an Arrian Emperour and charged there with stubbornes for partaking with Athanasius answered most freely before the Emperour at last when after all faire perswasions and sharp threats he found him persisting in his former resolutions he gave him then three dayes time to consider of it whither then to returne to his Bishoprick at home or to be banisht or to set downe what he would make choice of He answers O Emperour send me whither thou wilt three dayes or three moneths are all one to me Truth and reason do not change with time So into banishment he was sent If men would in their straites when they know not what to resolve upon cast their lot into the lap of Conscience they should have a more certain easie and compendious resolution then by consulting with flesh and blood and reading sometimes many discourses Cathedram habet in conscientia qui corda docet Conscience should bee made Doctor of the Chayre It is the most sound Divinity Reader and oftentimes the most satisfying Casuist in the world
estate that restoreth not what is injuriously gotten saith Nehemiah and good Neh. 5. 13. Conscience saith Amen to it It shall never bee said of mee saith the conscientious man that sin or Satan or fraud or rapine or usurie or briberie hath made mee rich for the fire of God shall consume the Tabernacles of briberie saith Eliphaz Job 15. 34. And the Congregation of hypocrites shall bee desolate But hee that walketh in righteousness and speaketh in uprightness hee that despiseth the gain of Oppressions and shaketh his hands from holding of bribes that stoppeth his ears from hearing of bloud and shutteth his eies from seeing of evil viz. hee that is every way a just an honest and a plain dealing man hee shal dwel on High his Place of defence shall bee the munition of Rocks Bread shall bee given him his waters shall bee sure Isai 33. 15 16. But besides what hath been said you may know an honest Conscience by these Notes 1. He hath engraven in his heart this Maxime I must be a Law to my self h. e. though Rom. 2. 14. there were no humane Law to force me to reason and duty no magistrate to awe me no minister to reprove no shame for ill done no praise for good done yet must I live conforme to the old Law written in the heart of man This man needs not his neighbour to call on him saying know the Lord doe Heb. 8. 11 Intimus magister justice c. For he is so taught of an inward monitor abiding in his heart In this regard it is said The Law is not written for the righteous 1 Tim. 1. 9. For if other men were as honest as he there needed not so many Lawes and a few Magistrates would be sufficient 2. This is his Oracle Whatsoever you would others should doe to you doe you the same to them Mat. 7. 12. Which is the Epitome of the Law and prophets and is the voyce both of Scripture and Nature This Lactantius saith is the very root and foundation of all equity And Jerom to a Epitome Diu. Instit Cap. 3. good woman commendeth this saying as the breviary or abridgement of all righteousnesse to be written on her heart as a compendious Commonitory quasi ad compendiosum locum quoddam Commonitorium illa tibi evangelij eligenda sententia est superscribenda cordi Jerom ad Celantia tuo quae ad totius justitiae Breviarium pro fertur ore Dominco quaecunque volueritis ut faciant vobis homines haec tibi quasi speculum quoddam paratum ad manum semper positum qualitatem tuae voluntatis ostendat c. Therefore saith Paraeus upon the place Par. in Mat. 7. 12. Christ would make every honest man his own rule and law in his dealings with his neighbour Would I like it well that others should suspect envy censure me with their tongue when I am absent or abuse deride scorne and make jests of me to my face or would I be content that they should over-reach defraud and oppress me in their actions then let me doe the like to them otherwise not 3. You may be bold to take his word and trust him He cannot deceive though he may be deceived Errare potest non fallere His word is as his Bond his Bond is as his Oath and his Oath is as his Soule By any of these you have him bound and bound in Spirit And let him goe whether he will he hath his Keeper with him He makes Conscience of what he promiseth because his promise came from a Purpose of performance He reckoneth of his day debt promise to thee when thou little thinkest of him He holds nothing to consist with his honour which doth not with honesty whence the ancients derived honour and honesty on from the other Honest Regulus the glory of the Romans being let goe when a prisoner of warre upon his Parell or word passed to returne if a Peace were not agreed between his Nation and the Carthaginians made good his promise although he knew it were as much as his life were worth Fides data est servanda etiam hosti When the honest man hath past his word he saith quod dixi dixi what I have said I have said as Pilate after his writing said quod scripsi scripsi what I have said or written shall stand 4. You need not fear to take his money his wares his weight or his measure All are currant and warrantable His money currant and weight as Abraham's and Jeremie's was Gen. 23. 16 Jer. 32. 9. Hee clips not his Shekel His weight is down weight his measure full measure His Ephah Omer and Shekel are all Standard-proof Hee knowes nothing more abomination to the Lord then a false balance Prov. 11. 1. 5. This man as you may take his word or his money his weight and measure so you may take his accompts hee will bee faithfull and punctual in all his reckonings disbursements and receipts wherein you intrust him Hee will not set down Laid out more or Received less then the truth is As those honest workmen in Jehojada's dayes that repaired the House of the Lord laid out according to their Trust as far as was needful for Repairs and brought in the Remainder and it is said 2 Kin. 12. 15. c. That they did not so much as reckon with them for they dealt so faithfully Here is a commendation for a publike officer or a private servant hee brings in no false bils but will bee as true in his trust and accompts as if you had your eye alwaies on him you need not so much as question 2 Ki. 22. 7. his reckoning whereas such a dishonest servant as that was spoken of Luke 16. 6 7. must bee looked after or hee will wrong the Publike to augment his Private and will not fear to empoverish his master or deceive his best friend to enrich himself 6. This man ever respects not a Person so much as a Cause The Cause of the stranger poor fatherless or widow is more to him then the face of the rich or the Letter of the mightie Hee saith with Levi to his father and to Deut. 33. â— his mother I have not known you nor did hee acknowledge his brethren nor knew his children because they kept thy Word Hee is the man whom the Antients were wont to Embleme with a Pair of Balances in one hand a Sword in the other and both his eyes shut To dispense to all Justice distributive or commutative indifferently without respect of persons Tros Tyriusve All is one I am Debtor saith hee to Jew and Gentile to do what is honest though engaged to neither In all matters in difference he inclines to that partie where Reason not Interest swaies him Amicus Plato Amicus Socrates but magis Amica veritas This man is my friend and that man is my kinsman but good Conscience is my best friend and truth my nearest
and sickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle calls it 1 Cor. 8. 12. and which is easily cast down and discouraged This was the disease of the stony ground it was so Mat. 13. 21. tender that it was offended at the Cross Outward tenderness is a disease inward is a virtue The stony ground was outwardly tender but inwardly hard therefore could not endure any outward scorching The good ground on the other side was inwardly soft and tender to give Root to the seed received but it was outwardly hardy able to endure all weathers This kinde of Conscience cries A lion in the way I shall be torn in the streets This picks a quarrell at the Gospel for some Circumstances Prov. 26. 13 Why do thy disciples eat with unwashen hands and walk contrarie to the old Ceremonies of the fathers Mark 7. 2. This bird-eyed conscience as I may call it starts as the bird-eyed horse at every leafe shaking or bird flying and layes his Rider on his back or flings him into the dirt haply this is a pittifull weake conscience This was the conscience of the mixt multitude and of the ten spies they started at sight Num. 11. 4. of an Anakim and would not by any means Nu. 13. 31. advise the people to endanger themselves by adventuring forward This conscience is known by these ill Properties 1. It is apt to scruple things lawfull it eateth nothing but herbs Rom. 14. 2. 2. It puzzleth and perplexeth it self about businesses of no great moment about dayes meats c. Touch not taste not handle not Col. 2. 21. 3. It is apt to judge him that upon better grounds is not of his minde and practice Rom. 14. 3. Let not him which eateth not judge him which eateth which he is very apt to do 4. He is apt to stumble Rom. 14. 21. 5. Or to bee grieved and distasted Rom. 14. 21. Occasions whereof as it is the dutie of the strong and wise Christian to avoid so it is the propertie of the weak to bee subject unto 5. And a fift ill tenderness there is of the Conscience all awakened but such as cannot take any rest more Psal 77. 2 3 4. My sore ran all night and ceased not my soul refused comfort I complained and my spirit was overwhelmed Thou holdest mine eyes waking I am so troubled that I cannot speak So the like Psal 51. 3. My sin is ever before me Psal 38. 17. I am ready to halt and my sorrow is continually before me This is a sad and painful if not sometimes also a sinful tenderness when the soul sees nothing but sin guilt and miserie in it self nothing but anger wrath and frownes in God and no hopes of Redemption by Christ or of recoverie by the Spirit of Grace This is a sad Tenderness or Soreness or Bruisedness or woundedness of Spirit through too much sensibleness of sin tending apace towards fearfull distrust of God and despair of mercy This poor soul is as a man who hath all his bones broken and all his members dislocated and out of Order his heart melting like wax in his belly Psal 22. 14. his spirit even failing nor can he turn himself in his bed without pain A tendernesse this is but from disease not soundnesse Or as you see another man who hath a sore raw eye or an eye that hath been scalded or scorched in the fire it is very tender it cannot look upon the Sun or a Candle without offence it alwaies runs drops trickles and requires some soft silk or fine Linnen to bee before it So the conscience scorched with sin that hath not the fire taken out by the Eye-salve made of Christ his blood Rev. 3. 18. and hath not the fine silk and Linnen you read of Rev. 19. 8. is a sad Conscience though tender it is raw and running and sore and fierie Such a Conscience is tender indeed till it bee the worse again Thus Leahs eyes were said to bee tender it was small Commendation to her they were debiles weak as Junius renders it Rachel was more fair and more beloved her eyes were not so tender Gen. 29. 17. But the Right tendernesse of Conscience is that due Proportion of sense in an awakened ◠Right tenderness and self-observing spirit which labours to keep the soul guarded and unmolested He takes up the resolution of Job My heart shall not reproach me so long as I live Job 27. 6. q. d. I can endure reproaches enough from any other hand I am so outwardly hardy but from my self and my own Conscience I love not to be upbraided with inward heart-burning and risings in my stomack I am inwardly so sensible This tenderness shews it self in respect of God Others Self 1. Of God in every thing to which God is In respect of God Ex. 10. 26. entitled and hath interest in Moses stands for a Hoof. Our Saviour tender of the least Jod or Title of the Law of God He was all in Mat. 5. 18. Joh. 2. 17. a flame with the zeal of God's house when he saw it perverted to uses of merchandize This is not to be called Strictnesse Scrupulousnesse or Rigidnesse but right Tendernesse and true Zeal The command of God to his People is Exod. 23. 13. In all things whatsoever I have spoken unto you be circumspect 1. Particularly and principally he is tender of those things wherein God's Glory and And Particularly 1. Of Gods Honor. Honour is concerned Our Saviour layeth down this for a Maxime Joh. 7. 18. He that speaketh of himself and acteth for himself seeketh his own glorie but he that seeketh his glorie that sent him the same is true and no unrighteousnesse is in him And he therein did vindicate himself against his calumnious Opposers Joh. 8. 49. 50. I honour my Father and ye dishonor me I seek not mine own glorie There is one that seeketh and judgeth This tenderness makes a man altogether regardless of self in respect of Name Credit Family Commoditie yea of Life I count nothing dear to my self so that God may be Act. 20. 24. magnified be it by my loss or life or death The Holy Martyrs counted nothing great or precious or base or hard in relation to God's Honour When the Christian women in Julians time were forbidden to sing their Psalms in their houses they sang out the louder especially when the Emperour was to pass by And they sang out those verses of the Psal 115. 4. 8. The Idols of the heathen are silver and gold the work of mens hands They that make them are like unto them and so are all they that trust in them Yea they added by the appointment of Publia the head and forwardest of the Company to their former wonted Psalms that vers of the 68. Psalm Let God arise let his enemies he scattered And Theodoret. lib. 5. c. 19. when the Emperour in a rage sent for her into his palace and commanded her
no duty small for there is no Commandment small Christ though he turned water into wine to refresh others would not at Satans instigation turne a stone into bread to relieve himselfe Matth. 4. 3. he might have done it for he was able had he done it who could have call'd it sinne he was then in want nothing to feed upon but hard stones yet would he not go out of Gods way to gratifie Satans plausible pretences or to relieve his own necessities The matter in which the first Adam offended seemed not great but the offence it selfe was great More go daily to hell for small sinnes unregarded then for your most horrid Atheism Blasphemy Desperation or sin against the holy Ghost Now a penny and then a penny idly spent undoes more men then the desperate hundred pound cast with a Dye There is no heed taken of the one when most abhor the other Ahab received his deaths wound through the little hole that was not heeded in his Armour From my secret sins cleanse me Psa 19. 12 13. saith David as well as Keepe me from presumptuous sins How circumspect and tender were the Primitive Christians in this point They would rather dye then cast the least grain of salt or incense into the fire as the Pagans did to save their lives they refused to sweare by the Genius or good fortune of their Emperours although they never forbare to pray for their health and prosperity Eusebius tels of one that was apprehended and led to the Altar to cast on Incense he refused they were willing to save him onely they would have him as he had done nothing so he should say nothing and make no words They would say for him that he had sacrificed if it was a sin it was their sin not his But they could not so perswade him when he came forth he protested that he had not sacrificed Theodoret tels also of Marcus Arethusius Euseb l. 8. c. 20. who having formerly in time of Constantius pulled down a Paganish Idoll-Temple and in Julians time being accused for it was â—njoyned to build it up againe as it was or give as much money as would do it he would do neither They then fell to half Theod. l. 3. c. 6. the sum he refused still At last they came so low as to bid him give what he would never Perinde impium esse obolum in impium opus impendere atque summam pecuniae universam so little were it but one half-penny so it were but any thing at all He in the midst of his extreme torments constantly stood out saying It was all one to give but a half-penny towards the furthering of any evill as to be at the greatest charge And therefore would not part with one single half-penny to such a purpose though to save his life 4. Tender conscience flyes secret sins as well as open and is best seene in the darke and most known by his Closet and solitary carriage His warning and memento is Shall not God search this out Psal 44. 21. He pitcheth up Labans watch-Tower and makes this Inscription No man seeth but God seeth Whereas men of no conscience say Who seeth us who knoweth what we do in the Chambers of our Imagery They write that sentence of Atheism over their secret and close designe that was in the mouth of those miscreants Ezek. 8. 12. 9. 9. The Lord seeth us not the Lord hath forsaken the Earth 5. The tender Conscience keeps a man as well from the guilt of sinfull Omissions of good as of sinfull Commissions of evil Our Saviour was as much displeased with Peters Mat. 16. 2â— 23. carnall disswasion from a necessary duty to go up to Jerusalem to suffer as with Satans Diabolicall perswasion to Daemonolatry to Mat. 4. 8 9. commit the most horrid impiety imaginable to fall down and worship him in the roome of God His answer was the same to both Get thee behinde me Satan Thou must as well observe what thou doest not as what thou doest Though the world makes small reckoning of omissions God takes notice of what ever opportunity we had but neglected and it seems Mat. 25 42. in the day of judgement these are the sins which chiefly shall be charged on the wicked Go ye cursed into everlasting fire because when I was hungry thirsty naked imprisoned sick you did not minister to me Omissions are damning and cursing sins it seems Mat. 3. 10. The tree that brings not forth good fruit is for the fire The slothfull servant is called the evil servant and for his negligence sentenced to Deprivation first Matt. 25. 26. 30. and after to Destruction Cast the unprofitable servant into utter darkness No Negative Holiness or Righteousness sufficient to approve to God though it may commend to men There be as many prove Bankrupts in the Citie and beggers in the Countrey daily through negative il-bus bandry neglecting their Calling Shops Opportunities as by profuse expenses Hence you have it in the Proverbs That the idle person may take the great waster by the hand and call him brother He also that is slothful in his business is brother to him that is a great waster Prov. 18. 6. And as many go to Hell daily through omissions of Duties required though the world take little notice of any such danger as by foulest sins committed Sixthly this Conscience you may ever know it by this that it makes one flie and avoid the common sins and prevailing errours of the times Nehemiah is a famous instance and pattern of such a good Conscience he saw Sabbath-Profanation swallowing up the Priests Maintenance and oppressive Vsury were the sins of that state and time he sets himself with all his might to restrain the offences and reform the offenders in all these kindes First for the Sabbath-Propbanation see what a Covenant they made Neh. 10. 31. To buy nothing which was brought to sell by others But chap. 13. 15. to ver 23. much more when some were treading wine-presses bringing in sheaves lading asses and brought in burdens into Jerusalem on the Sabbath as if it had been like any other day He testified against the parties offending declares his judgement and Conscience against their practice And to the Nobles and Magistrates he goes expostulating with them for winking at such abuses What evil is this ye do and prophane the Sabbath-day Did not our fathers thus and did not our God bring all this evil upon us and upon this Citie yet ye bring more wrath upon Israel by prophaning the Sabbath And at last he puts forth his coercive power to prevent the like A gracious heart if he see the morallitie of the Sabbath questioned as now it is by some he riseth up for the strict Observation of it the more zealously So again when he saw the Priests maintenance embezeled the Levites and Priests the then Ministers under disesteem and povertie the Priests Patrimonie devoured by irreligious
encroachers their appropriated Tithes and set maintenance detained by dunghill-minded Professours whose Gain is all their Godliness and who would maintain it may be there was nothing due to them Jure divino They must labour with their hands as well as others The service of the House of God was neglected the Levites through such discouragements taken off from their Ministerie and diverted to Mechanick Emploiments They were fled every one to his field that is they were fain to shift for themselves as they could there was Neh 13. 10 11 12 13. no Publick Church maintenance for them what doth Nehemiah now in such a Case He doth not go to the common people whose hand and heart was in it they would all have cried out No more tithes no more Priests Ease us of this charge The temporal things we sow upon our Priests are above all the spiritual fruits we reap or ever look to reap by them Cannot Religion be upheld without these Priests cannot these Priests afford their service to God and his Church gratis and of free-cost or at least be content to live upon the voluntarie Contributions of the Church He doth not go to these I say Reason is not to be exspected among the multitude but he goes to the Nobles and chief Representatives he contended and expostulated with them Neh. 13. 11. Why is the House of God forsaken Shall our return out of Babylon be honoured and our Reformation bear date and be made famous for our laying aside Sabbath and Publike Church-worship Church-men and Church-maintenance Then I contended with the Nobles saith he Why is the House of God forsaken What a reproach will this be to our Reformation The Nobles it seems were either too forward as well as others to keep back and take away Church maintenance or put the people upon such designs or else the Nobles were too backward to compel the people to pay their duties They made not such provision for the Ministers livelihood and subsistence as they should but now Nehemiah takes care to see it amended ver 12. 13. So his detestation of their Vsury and Extortions and the Nehem. 5. 9 10 11 12 13. means he used for Reformation and Restitution you may read in the fift Chapter By this you see a godly man observes what are the prevailing sins of the times and he sets himself against them when another now of no Conscience thinks it a principall point of Prudence to give way to that which is like to take and obtain the upper hand yea to sit still connive keep silence and it may be against his Conscience and Judgement to comply as Peter once did while he was in the high Priests Palace he saw all spake against Christ there and therefore thought it was to no purpose for him to speak for him nor was it safe But it cost him dear Yea some account it a Note of singular Pietie to be forward in promoting such a way and opinion as it at present the prevailing way and rising opinion though they see no weight of Reason leading thereunto Herein many dealing with their understanding and poor Consciences as they did with their bodies when Eutropius the Eunuch was in that Power and Greatness in the Emperours Court and favour that he could raise and prefer whom he would yet would he never prefer any but those who were like himself and first made Eunuchs whereupon many were so mad as to gain his favour and attain their ambitious ends they did voluntarily geld themselves and were content to Cease to be men that they might be more capable of an Office or a great place So do not we see men of low spirits ordinarily to obtain a great place and esteem in the world abase themselves even to hell as the Prophet speaks and Isai 57. 9. stoop to Nahashes conditions for a quiet life and Eutropius his Terms for preferment to part even with their right minde and to castrate themselves of the best member they have their Consciences ceasing to be Christians that they may become some body in the world These are a fourth sort and a new Order of Eunuches besides those three reckoned by our Saviour who are made Eunuches by men for the kingdom of earths sake Mat. 19. 12. 7. The tender Conscience must fly as well all sinfull Occasions as Actions He must keep out of the way and company of the Psal 1. 1. wicked man out of the chair of the scorner he must not come into the chamber of the wicked woman whose eyes are snares whose Eccles 7. 26. hands bands nor neer her doors he knowes that evil words corrupt good manners and evil Companie soon corrupts good Natures Set cold water over the fire it growes fire-hot Can Prov. 6. 27 28. you carry coals in your bosome and not be burnt How soon did Nebuchadnezzar degenerate into a beast by conversing with them when he was driven from men and had his dwelling Dan. 4. among the wilde beasts of the earth Bury a man in the earth he soon becomes earth Judas took no hurt among the Disciples leaving them and going to the High Priests he was for ever lost Peter in the garden took no hurt in the palace was ensnared Austin tels how his friend Alipius having resolved formerly against beholding their wicked plaies and sports once yeelding through importunitie of friends to go along but with a purpose not to be a beholder though he were upon the place He went he sate down he staid he kept his eyes fast closed till at last hearing the loud shout and acclamation of the people he was not able to forbear opening his eyes he returned a lover of those vanities which S. Austin did much bewail and lament in him Et non erat jam Aug. Conf. l. 6. cap. 8. ille qui venerat sed unus de turba ad quam venerat Quid plura Spectavit clamavit exarsit abstulit secum inde insaniam quâ stimularetur redire non cum illis sed prae illis alios trahens How many have utterly undone themselves brought their friends to shame and grief their states to beggery their lives to untimely ends their souls to hell and their posteritic to infamie by the wicked companie they have kept nothing so infectious as this nor hath made more fall among Gen. 34. 1 2. men Dinah walking out to see the daughters of the Hivites and Sampson to see the daughters of the Philistines neither of them returned so well as they went out And Judg. 14. 1 2. again How many by leaving Ministers Ordinances Assembling together c. have made themselves a prey to seducers and have been corrupted They went out from us therefore it followes they were not of us saith S. John for if they had been of us they would no doubt have continued with us c. 1 Joh. 2. 19. Eighthly he must not onely fly what is simply evil but whatsoever
else and were insensible of the Judgements comming on them they perished in these What is it to a man to be drowned in a Butt of Malmsey or in a Vessell or Pit of water Say not therefore Is such a thing lawfull may it be done or must it not be done I will not fear to do whatever the Law of God or the Law of the Land will beare me out in But we must have more words and quaeries to an action then this one An licet we must ask An decet An expeâ—it To swear to go to law to take away â—â—e life of another man are sometimes lawfull but it is upon such and such considerations and circumstances which circumstances of actions are as much to be looked upon often times by him who would keep peace and purity of conscience as the actions and things themselves The wary beaten Beare fights with more advantage hard at the stake then at the full length and scope of his Chaine Observe your measure limit your liberty with bounds in lawfull things For lawfull and sinfull are so near neighbours that they border one upon the other and joyne in their utmost bounds 11 Note This man again in the next place dare not do alwaies what is in his power Joseph had his unkinde brethren now in his power had committed one of them to custody yet set him free again and sent them home in peace This do saith he and live for Gen. 4â— 18 I fear God The man of conscience hath other rules to walk by then a permissive Providence or a prevailing power and a concurring suitable Opportunity In maxima fortuna minima est licentia Seneca 12 Note Nor dare he do what others have familiarly done before him in his place As Nehemiah though he knew what was the Governours power and what he might claim for his due yea what estates their servants had raised formerly yet thus did not he his conscience would not serve him to raise himself and his house by imposing Taxes and Payments upon the People He studied not how much he might profit himself and how good he might make his place but how much he might profit others and how much good he might do in his place he sought rather prodesse then praeesse He kept a Princely Court an open House an honourable Table an hundred and fifty at the least every day were at his Neh. 5. 14 15 16 17 18 19. Table yet did he not charge the Publique with it Yet for all this I required not the bread of the Governour because of the hard times that lay so heavie on the People Luther could glory in it that he was poor himself yet many were inriched by him And Austin saith Among all the Gallants that ever the Romanes could glory in there was none to be preferred to M. Attilius Regulus a brave Commander Quem neque faelicitas corruperit Civit Dei l. 1. c. 24. nam in tanta victoria Pauperrimus permansit nec infaelicitas fregerit because he got all he could for his Country nothing for himself He continued a very poor man in his estate notwithstanding the great Imployments and Offices he had His whole Estate was say the Historians a parcell of Land of seven acres for his wife and children to live upon 13 Note The tender conscience doth not onely beware of sinfull actions but doth also bewaile and take sad notice of his sinfull affections and the depraved dispositions of his nature He mourns under the sin that dwels within him the Law in his members warring against the Law of his minde and the Body of Rom. 7. 20. 23 24. Death which he carrieth continually about him these are his greatest burden Whereas the hypocrite or the man of a looser and larger conscience could be content that sin should remain in him so it would not reign and too much rage to put him to shame or into much disorder He seeks more to have his sin covered then cured desires rather his sins should be curbed then conquered If he could keep his lusts and passions in some aw and some good order and decorum he would desire no more these Canaanites should live by him he would not expell or destroy them if they will but become Tributaries If they bring him in any Contribution-money and pay him Tribute and yeeld him any benefit if they will but hew him wood and draw him water he will be content to spare them Now these simple Gibconites will submit to any terms so they may but live The hypocrite I say could be well content his sin should be chained up but desires not that his sinfull nature should be changed He would rather have sin qualified then nullified moderated then mortified He would have sin weakened and impoverished but not wasted and destroyed He would have sin his Captive and brought down on his knees but not brought to execution as Ahab spared his Benhadad when he was his Prisoner In a word he would have sin onely restrained not ruined But now the Conscience truly tender of sin hates his sin in every degree with a perfect and impartiall hatred he would have no mercy shewed to this Benhadad or Agag no Covenant made with these Gibeonites By his good will these Canaanites should neither draw water nor draw breath his sin should neither reign nor remain in him he would have sin both covered and cured but rather cured then covered he would have it both curbed and conquered but rather conquered both chained and changed but rather changed he would have it both weakened and wasted but rather wasted he would have it both captived and executed but rather executed he would it should be qualified and mortified but rather mortified and nullified he would it should be restrained and ruined but rather utterly ruined And this is the right property of a tender Conscience which makes a man tender and compassionate to his soule but unexorably hardened against his sin because either sin or he must die if he kill not that it will kill him Therefore as it is said in that sore and streight siege of Jerusalem The hands of the tender and pittifull women did slay and boyle their own Lam. 4. 10. children for if they had not killed and lived on their own children they had died themselves The Law of extremity here overcame the Law of nature and made the mother cruell to her childe yet is she called a tender and pittifull mother So the soul being long besieged by the Ministery of the Word and at last close begirt with an Army of convictions and terrours legall terrours and threats and inward horrours and all within full of mutinies after denouncing of finall Judgements and the last Summons by Mercy tendered and gracious promises of life held forth The Law of Nature is overcome by the Law of Necessity and Extremity Sheba's head is cut off and cast over the Walls to 2 Sam. 20. save the City and the
but we have not the same Titles written on our Crosses We suffer justly the deserts of our ill deeds He hath done nothing amiss These like Luk. 23. 41. Zimri are burnt with the fire which their 1 Ki. 16. 18 own hands have kindled 4. Last of all that we bring not our selves under worse sufferings then any of the former viz. sufferings in Conscience and from Conscience by shunning any other sufferings for God and Conscience as Judas and Spira who because they could not suffer outwardly now suffer inwardly they suffer dreadfully from God and from Conscience because they would not once suffer Honourably for God and for Conscience these finde God departed from them in anger because they departed from him in base fear these want now the Peace of God and the Peace of Conscience by seeking to buy at too high a rate the peace of the world They would have saved themselves but they have lost themselves These are the greatest sufferers and Losers in the world It is a fearfull thing to fall into the hands of the living God these have run from the fear and are fallen into the pit to avoid Isai 24. 18. the wrath of man have fallen under the insupportable wrath of God The first of these sufferings are foolish sufferings the second sinful the third shamful these last dreadful sufferings But the sufferings of good Conscience are of another nature and that it may suffer Six honourable kinds of suffrings with Glorie and with Comfort must observe these Rules 1. That his sufferings be ever and onely for wel-doing These are honourable and comfortable sufferings As he shuns not sufferings so he seeks them not He procures them not by evil-doing as a Thief or flagitious Malefactor nor by over-doing as an eager busie-bodie he is not so fool-hardie as to be ambitious of suffering But his first and Chief Ambition is well-doing that hee may prevent il-suffering 1 Pet. 2. 15. for so is the will of God that by well-doing wee may put to silence the ignorance of foolish men His second Ambition is to be Quiet so is the Apostles Rule 1 Thes 4. 11. That we studie to bee quiet and to do our own business the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we do ambitiously and studiously affect it Sufferings are onely to be desired and undergone in the last place when I can no longer will nor chuse that is when I can no longer go on in wel-doing according to my dutie and no longer sit still in quiet according to my Desire with a safe Conscience then I must be content to suffer But we are to pray and endevour that we may live a quiet and peaceable life in all godliness and honestie We are to trie how far Integritie and Innocencie may protect us and how long we may be followers of that 1 Tim. 2. 2. Psal 25. which is good before men molest us 1 Pet. 3. 13. The good Conscience must not go out of God's way to meet with sufiering as he must not go out of suffering way to meet with sin In a word the Christian can never expect to take the degree of Martyr till he have first commenced Saint It is not Poena but Causa that commends the sufferer 2. If he do suffer for il-doing yet he must be sure to look to it that it be wrongfully 1 Pet. 2. 19. And if any evil be charged upon him that it be falsly Matth. 5. 11. And then we are under the same Promise of blessedness as if we suffered for Righteousness But if ye do well and suffer wrongfully taking it patiently this is that which is thank-worthy with God And blessed are ye saith our Saviour when men revile you persecute you and say all manner of evil against you falsely for my sake When Conscience can say we are as deceivers yet not deceivers but true as unknowen yet well knowen to God 2 Cor. 6. 9 10. 3. The good Conscience desires chiefly and especially to suffer in the Cause and for the Name of Christ this with him is to suffer as a Christian In the matter of the Kingdom Daniel was careful to carry himself unreproveable Dan. 6. 4 5. but in the matter of God he cared not what he suffered All the businesses of a Kingdom are below a wise Christians spirit to suffer for them civil and secular interests and quarrels he likes not to adventure himself in but the onely quarrell that he would ingage in and lay down his life for is the cause and truth of Christ the worship and matter of his God Life as it is too little worth to be laid out for Christ so it is too precious to be laid out in any other cause I must take heed that my own blood be not mingled with my Sacrifice as the Galileans was 〈◊〉 â—uk 13. 1 with theirs This is thank-worthy onely if a man for his conscience toward God suffer c. Austin somewhere saith Non refert qualia quis patiatur De civit Dei l. 1. c. 8. sed qualis quis patitur It matters not so much what it is that the man doth suffer as what the man is that doth suffer What an honour is it if I can call my suffering the suffering of Christ Col. 2. 24. my skars and marks the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brands and marks of the Lord Jesus Gal. 6. 17. and if I can subscribe my self the Prisoner of Christ Eph. 3. 1. 4. Good Conscience loves to see his ground he goes upon that his cause be clear his grounds manifest that he may not be stimulated and thrust forward by a heady and turbulent spirit a mis-informed Conscience but it must be for conscience towards God or according to God the phrase is emphaticall the Conscience of God that I may say as the same Apostle in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 19. place that I suffer according to the will of God 1 Pet. 4. 19. That when I shall say to God Lord thou seest what I do and suffer for thee I have contended and have fought for thee I have lived and have died for thee God may not reject all and say You have eaten Zech. 7. 5 6. and drunk fasted and feasted lived and died to your selves As the poor persecuted and hated Jewes have for many ages from the Romanes first and all other Nations since suffered all extremities yet while they say it is for their Conscience God saith it is for their obstinacy and contempt of Christ and the Gospel 5. As the matter must be good that we suffer for so it must be in a good manner that we suffer after or we stain our suffering If thou 1 Pet. 2. 19 20. suffer wrongfully thou must yet suffer patiently impatience in the best cause will keep thee from thy Crown This is to suffer according to the will of God not onely for the matter but manner This is to
second Temple of our latter Reformation And that we should finde that observation of Austin made good who moving the question Whether Peace or War devoured more Christians resolved Peace Pax cum bellâ— de crudelitate certavit vicit Peace and War once strove saith he who should do most mischief in the Church and Peace carried it Thus have I given the Description of these ten Good Consciences and shall name no more There are more I confess then these ten to bee found in the Word But this I am bold to say If these ten were to be found in the world in this age in this Nation God would deal with us yet as he had done with Sodom had hee found ten Gen. 18. 32 Righteous men there wee should not bee destroied but this whole Nation spared for these Tens sakes yea doubtless had not the Lord reserved a very small Remnant in whom these ten properties of Good Conscience have been found wee had alreadie been made as Sodom and should have Isai 1. 9. been as Gomorrah before this time CHAP. XV. Of the Excellencie of a good Conscience and the benefits thereof HAving hitherto spoken of the nature of good Conscience in generall and of these severall kinds of good Conscience in particular I shall now proceed to give such reasons and use those arguments which may provoke us to get and keep such a good conscience Which reasons are drawn from three generall heads 1. From the excellency in and beneâ—â—t gotten by a good Conscience 2. From the danger and mischief of an evil Conscience 3. From the difficultie of getting and keeping a good and escaping a bad Conscience This Chapter shall speak of those excellencies which are in and the benefits gotten by a good Conscience Which appears in five particulars 1. The excellency of good Conscience appears The excellencie of good Conscience both in the Honourable Title given it above all other graces and the reall Preheminence it hath if compared with all other things 1. It hath this proper Epithite and denomination given it ordinarily of good Conscience Act. 23. 1. 1 Tim. 1. 5. 19. 1 Pet. 3. 16. 21. whereas other graces excellent in their place and kinde seldom called thus When do you reade of good faith good repentance or love or holiness or obedience but still conscience is called good Conscience There is surely some eminent and superlative goodness yea much communicative goodness in it It is good it self and makes the good faith and good love and repentance and obedience c. which all cease to be good when separated from good Conscience Then compare it with all other good things and it hath the better of them What Quid prodest plena bonis Arca si inanis sit Conscien tia good is there in a chest full of goods when the Conscience is empty of goodness said Austin What is a man better if he have all goods and want this one good what if he have good ware in the Shop good stock in the ground houshold in the house clothes on his back and good credit abroad and have not a good Conscience in his heart all this were like a rich suit on an ulcerous body This man is like Naaman a rich man 2 Kin. 5. 1. but a Leper a great and honourable man but a foule man What are all great Parts and excellent Gifts and Abilities of minde without good Conscience but as so many sweet flowers upon a dead man wrapt up in fair linen He is a drest man but a dead man outwardly sweet inwardly smelling or like a sounding brasse and tinkling Cymball This is above knowledge alone Adde Con to Science and you have the compleat Christian Omnibus numeris perfectum Take away Con and leave all Science you leave nothing but Cyphers Though saith Bernard many seek Knowledge and desire Science few care for Multi scientiam quaerunt pauci Conscientiam Conscientia autem quam scientia citius apprehenditur utilius retinetur Bern. Conscience yet is Conscience gotten with more case and kept with more advantage then all your Knowledge This is above All Faith alone therefore they oft go together in Scripture 1 Tim. 1. 5. and 19. and 3. 9. when Conscience is put away the text saith Faith is cast away and shipwrackt Nothing profits alone without this not Baptisme 1 Pet. 3. 21. not coming to the Lords Supper Heb. 10. 22. not Charitie 1 Tim. 1. 5. not any serving of God 2 Tim. 1. 3. not our subjection and obedience to men or Magistracie Rom. 13. 5. not all our sufferings 1 Pet. 2. 19 20. Take any man with all endowments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dirt kneaded with bloud as they call'd Tiberius Nero. without Conscience you have but the carcaese of a man without the soul What is the learned Philosopher and eloquent Orator without Conscience but a rational brute or a speaking beast who may like Balaams Ass open his mouth to rebuke another more mad yet is beaten himself What is a Magistrate without Conscience but as the Gyant without his eye or the eye without his sight Let all Duties be performed and Conscience not regarded you have but an Hypocrite let all gifts remain and Profession stay if Conscience go you have but an Apostate Bernhard saith excellently to this purpose It is better running to Conscience then to all your wisdom unless you mean by your Vtilius est currere ad conscientiam quam ad sapientiam nisi cadem sit sapientia quae conscientia wisdom nothing but Conscience The unlearned man with his good Conscience saith Austin will get the start of thee and be in Heaven before thee when thou with all thy learning and abilities wilt be cast into hell Surgunt indocti rapiunt regnum Coelorum c. 2. Consider the absolute Necessitie of a Good Conscience to the very esse and being of a Christian when many other things serve onely to the melius esse better being And this will shew you a higher Excellencie in Good Conscience which should set us upon getting it This constitutes the Christian and is that sine quâ non To suppose a Christian without Conscience were to suppose the Sun without Light or fire without heat this is of the very same consequence to spiritual life as the sense of feeling is to natural life which compared with the rest of the senses hath the preheminence in sundrie particulars as the Philosopher laies down in his Axiomes all applicable to Conscience 1. Tactus Origine primus they say Feeling Conscience to the soul is as sense of feeling to the bodie in four respects is the first sense in being So is Conscience the primum vivens and ultimum moriens in the new Creature Life discovers it self in the soul first in his sensibleness and tenderness as in the childes feeling appears the first of natural life the childe beginneth to feel when it
he not be able to finde it out 3. It prefers a supposed fictitious Revelation before written and clear Revelations as did the deceived prophet 1 King 13. Now all Divine Revelations coming from the Spirit of Truth ever are consonant to the word of truth which is the Rule to trie all Revelations by 2 Pet. 1. 19. 4. It prefers a strong impulsion from his own thoughts before Gods own thoughts Jer. 7. 31. God said what they did never came into his minde to approve it yet would they do it because it was their Conscience and it came into their minde But the strongest impulsion of our spirits though gracious Spirits can be no Rule David had a very strong impression once to build God a house he consults with Nathan a Prophet he hath the 2 Sam. 7. 2 3. same apprehension of the work Go on for God is with thee yet was it not therefore good in Gods eyes because good in both theirs David had another vehement and impetuous Motion to be avenged on Nabal for his inhumanitie 1 Sam. 25. 22. and uncivilities towards his servants sent in his name he backs that motion with an Oath yet upon Abigails submission he changeth his minde blessing both ver 33. God and her and the counsell given to stay him from proceeding so fiercely according to the wilde light of an erring Conscience God did appoint his people under the Law Numb 15. 39. to wear fringes on their garments that they might remember Gods written Commandments and not seek after their own heart after which they were apt to go a whoring He that trusteth in his own heart is a fool the wise man Pro. 28. 26 saith And Job gives a serious Item in this case Let not him that is deceived trust in vanitie for vanitie shall be his recompense Job 15. 31. 5. Erroneous Conscience interprets difficulties and discouragements as a discharge from dutie The time is not come say they to build the House of God nor is it any more our dutie because the Kings of Persia forbad and the adversaries hindered it Hag. 1. 2. But this is the sluggards Conscience when he seeth a lion in the way Prov. 26. 13. 6. It conceives a fair intention or a good end may legitimate an unwarrantable action Now though true it is That the goodness of the end propounded hath a great influence upon an action to make it theologically good yet can no good end alter the nature of an action that is materially bad to mend it To do the greatest good to an evil end as to pray to be seen of men and to do the least evil to attain the best end as to lie for God are Job 13. 7. alike abomination Our Rule from the Scripture is not to do the least evil to gain the greatest beneficiall good or to avoid the greatest penall evil Rom. 3. 8. 7. Lastly this fool so rageth and is so confident that he dare appeal to God to patronize his exorbitancies Jo. 16. 3. They think they did God greatest service when they did the Church the greatest dis-service in killing the Apostles So did Pauls erring Conscience once stimulate him Out of zeal persecuting the Church Phil. 3. 6. Jehu could not look upon it as any other then true zeal to God when he saw himself so violent in rooting out Ahabs house and Baals priests Come see my zeal for the Lord saith he And were there not fourty zealously enraged against Paul who had made a religious vow not to eat again unless they had killed Paul Act. 23. 12. Quantum Religio poterit suadere malorum what so evil that erroneous Conscience will not call good It puts bitter for sweet and darkness for light familiarly 7. The next mistake is of them who mistake a scrupulous Conscience for a good Conscience whenas all their scruples are about minute and triviall matters about indifferent or impertinent things overlooking things of greater consequence they stand upon Tythe Mint Annise and Cummin and neglect the weightie matters of the Law Mercie Justice Faith Strain at a gnat swallow a camel stick at joyning with a Christian Congregation in the commanded duties of publike worship and Communion but never stick at joining with scorners in sinful communion or in conforming to the fashions of the world Surely we may say as Paul to his Ephesians But ye have not so learned Christ Ephes 4. 20 21. if ye have heard him and have been taught by him c. These make ado about washing pots and cups and outsides when the heart is brim full of pride hypocrisie malice censoriousness rapine and all iniquitie scruple rubbing ears of corn when hungrie but not swallowing a poor widows house The high Priests were troubled in Conscience and rent their clothes when Christ said he was the Son of God but when themselves blasphemed Christ and resisted the holy Ghost there was then no rending hearts nor renting garments When Judas brought back the money and threw it down they would not once touch it and into their Corban it must not come it was the Price of blood now but when they drove the bargain with Judas and told him out that very money then it was not the price of blood out of Corban it might lawfully come but into Corban again it must not go Oh painted sepulchres and whited walls 8. Such again on the other side who think that scruples and strictness and tenderness are the onely arguments of an ill Conscience and that Libertie and bold adventurousness are the best arguments of a good Conscience And so all the world is of a sudden become very Conscientious and our Reformation brought unto perfection All men crying Conscience Conscience Libertie Libertie But shall we go down and see whether they have done altogether according to this crie Gen. 18. 21. Is this the onely good Conscience that the world hath left Must wee needs leave Jordan and go wash in Abano and Pharpar that we may be clean Must we beat down one altar and set up many altars going the clean contrarie way to Hezekiahs Reformation to make sure that our Reformation shall not be Legall must we say that uniformitie is the onely slaverie That one heart one waie one faith one Baptisme and one Table of the Lord is too little under the Gospel That Jerusalem is not the place it is too much to meet all in one place Dan and Bethel may do as well private places are as good as publike The meanest of the people as fit as the most learned Well we see the one part the worse part of that prophecie fulfilled Micah 4. 5. for all people will walk every one in the Name of his God when shall we see the other and better part fulfilled which followes And we will walk in the Name of the Lord our God for ever Shall this serpent Libertie eat up all our other Rods Must all the legitimate sons of Gideon be slain
the Rev. 11. 14. second woe is past to make way for the third the greatest woe that cometh quickly i. e. immediately upon it Many wicked escape the first woe in life but as it befel them that scaped the sword of 1 King 19. 17. Hazael there were two other worse swords of Jehu and Elisha that should dispatch them after The sword of Hazael may spare the wicked in this life but then the sword of Jehu meets with them at death and again the sword of Elisha at the day of judgement He may flee from the iron sword but then Job 20. 22. the how of steel shal strike him thorough Or as Amos hath it He may fly from a Lion in life Am. 5. 19. and a Bear meet him at death and the Serpent bite him at the day of judgement This yet hath an end though it be long first at the day of judgement the second woe ends but a greater succeeds If a man live Eccl. 11. 8. many years saith Solomon and rejoice in them all yet let him remember the dayes of darknesse that they are many The dayes of darknesse that is in hell are many and long dayes they be from thy death to the end of the world is but one day and there are many more after which are longer a thousand years is but as one day and every one of those dayes are as a thousand years yet are there many of them more than ten thousands of such dayes there are for they are without number But the third woe payes for all which is at 3 Woe at the day of Judgment the day of judgement then shall all the Cataracts of wrath be set open and all the vials of wrath filled and emptied out upon the heads of the wicked Then shall the Lord rain fire and brimstone from the Lord out of Heaven Then shall the sealed book of Conscience be unclasped and out of thy own mouth and heart and book shalt thou be judged Then shall both Earth and Sea and Hell and Death deliver up all their dead but not to be annibilated that they would account an unspeakable mercy but only to be Arraigned tryed sentenced Then shall Death and Hell be cast again into the lake of fire which is the second and eternall death Then shall a Hell in Conscience be cast into a Hell of despair and an Hell of guilt into an Hell of pain But of this third woe it is no where said the third woe is past Life ends and with it the first woe The world ends and with it the second woe But Etermity ends not therefore the third woe never ends Hence the judgement of that day is called Eternal Judgement Heb. 6. 2. and the destruction of the wicked an everlasting Destruction 2. Thess 1. 9. The first woc may be a sad one yet it cannot be long because life is short The second woe is more sad because more long but though long it is it is not for ever The third is the sad and killing woe because it is both long and endlesse There is the great Gulfe fixed that there is no comming over As the first woe leaves a man the second woe finde him as the second leaves him the third finds him but the third never leaves Look how Life leaves Death finds as Death leaves Judgement finds as Judgement leaves Eternity finds But this Eternity leaves not his place to any other Eternity is a pit which hath no bottome it is a large bottome that can never be unravelled it is a Center which hath no circumference no measure of times or number of Ages can fathom or reckon the length of it It hath ever a beginning of his dayes hath never an end of his years when Time shall be no more Eternity is but beginning It is a long and perpetuall night which shall never have a morning to succeed it Now to all Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of Grief and fear and wrath and bitternesse and despair But this third woe must never have an end Means The means to be used to the getting and keeping of good Conscience are Principal and they two Subservient and they many The Principal means and without which 1. The Blood of Christ all the rest are insufficient are two First to get the bloud of Christ sprinkled on the Conscience by the hand of faith As David said of Goliah's sword There is none to that give it 1 Sam. 21. 9. me So may we say of this bloud This purgeth the Conscience from all dead works that it may serve the living God Heb. 9. 14. All duties gifts observances Performances nothing to this Other things may make the out-side clean before men the bloud of Christ is that alone which maketh the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10. 29. The bloud of the Covenant is that whereby the beleever is sanctified Whatsoever other means are used courses are taken as by confession contrition satisfaction reading praying fasting building Alms-houses or the like they are no more without this to the commending of the Conscience unto God or taking away sin from the Conscience than Adams Fig-leaves to take away the shame of his nakednesse or the washing of Pilates hands in fair water to cleanse his soul from the foul sin of Bioud-guiltinesse He should have washed his heart in the bloud of Christ than had he been free from all his sins and not his hands in water that he might be free from the bloud of Christ His bloud is that Zach. 13. 1. Fountain opened to the house of David and the inhabitants of Jerusalem for sin and for uncleannesse This bloud of Christ we should pray pathetically and fervently as the Jewes did passionately and furiously that it may be upon us and on our Children not on our heads but on our hearts not to be charged upon us but sprinkled on us not by Vulnera Christi eivitates refugii Sanguis Christi sons Bethlehemi Joh. 6. 53. 54. way of imputation but of expiation The wounds of Christ are our City of Refuge said one And the bloud of Christ is the well of Bethlehem which we should long for and break through an host of difficulties to come unto Except we drink this bloud we have no life in us But who so eateth his flesh and drinketh his bloud hath eternal life and Christ promiseth to raise him up at the last day Fly then to this City of refuge and escape the Avenger Sprinkle this blood on thy Door-posts and escape the Destroyer Look up to this Brazen Serpent and be cured of all stings of Conscience from the fiery Serpent Cast in this Jonah and the raging Sea is calmed both of Gods displeasure and Consciences disturbance Go to this Samaritan for his Wine and Oyle to thy wounded Conscience
Christ and the Spirit Good Conscience must observe the eye voice beck finger and every motion of Christ Judas hereby shewed himself to be a man of no Conscience unlesse a seared that he could stand all those throwes and never shrink for the matter he was nothing moved at the sop given nor those plaine expressions in words at length and not in figures He to whom I give this dipped sop is the man whose heart is dipped in Treason and Bloud to be my betrayer and murtherer Wo be to him by whom the Son of man is betrayed It had been good if that man had never been born He stood all these he stayed he puts off all these with an impudent Is it I He swallows the Sop he could now drink up Jordan out he goes and out goes Conscience and in goes Satan first hastening him to his sin then posting him to ruine All this came upon a non-advertency to hints and warnings and checks and reproofs As it is a fearful judgement Cains judgement to fear where no fear is so it is as foul a sin Judas his sin not to fear where fear should be What a hell is it for a man to be Conscience-proof or for Conscience to be Sermon-proof Terror-proof Correction-proof Thou hast smitten them O Lord Jer. 5. 3. but they have refused to receive correction They have made their faces harder than a rock they have refused to return These come to be past reproof and then to be given over to a reprobate Rom. 1. mind To be like the Smiths dog who is so long accustomed to the sparks flying and the noise of the bellows that he sleeps under them But Solomon hath a sad warning to such He that being often reproved hardneth Pro. 29. 1. his neck shall suddenly be destroyed and that without remedy But on the other side Peter recovers Conscience by a wise observing these hints Christ had fore-warned him Ere the Cock crow twice thou shalt deny me thrice he lays up these words yet being surprized on the sudden through infirmity he falls Repentance awakens him he hears the Cock crow his heart trembles he reflects on himself casts his eie back upon his Master then sees his Masters eye fixed on him He minds the eye he reads the meaning he leaves the place goes out weeps and recovers himself and is again received by Christ Observe thou still the looks and calls and smiles and frowns of Christ and learn to say This is the Voice of my Beloved this is my duty this is the voice of the Rod and this is the meaning this is the writing of Christ and this is the reading Listen as attentively next to the hints 4. Means of Christ to the mutterings and whisperings of thy own Conscience learn the language and observe the discourse of thy own Conscience mind what intelligence it brings thee home There is more in this than every one is aware of Many deal with suggestions and checks of Conscience as Josephs Brethren did with him when he told them of his dreams they accounted them one while as the wild notions of an idle brain then they derided him and called him the Dreamer another while Gen. 37. 11. they looked upon them as the malipert evaporations of an aspiring mind then they envied him But his Father thought there was something in it therefore he marked and observed his sayings Take notice what news Conscience brings thee home every day as Joseph did to Jacob of his sons Be not afraid to speak with thy self face to face Decline not this personal Treaty with thy self Send Amaziahs challenge to thy Conscience Come let us see one another in the face 2 Chron. 25. 17. Commune often with thy own heart Psal 4. and thus David tells us he himself did Psal 77. 6. when he had been much out of order his spirit overwhelmed his mind troubled he thought his Conscience might have somewhat to say to him he desires a right Vnderstanding may be had therefore he seeks a conference I communed with my own heart saith he and my spirit made diligent search I heard what Conscience had to charge me withal and Conscience made a search and heard what I could say for my self These Soliloquies are our best disputes and the most usefull conferences Such Solitude is better than Society sometimes Man is best company for himself Be thou daily in this Counting-house and take a turn every evening in old Isaacs walks Go out and meditate Gen. 24. 69 shall I say or go in and meditate Wee read Gen. 1. that God viewed every dayes work what it was before it passed out of his hands and saw that it was good ere he left it and before the Sabbath he took a review of all he had done in the six dayes before Observe thou each day what were thy actions this day what were thy passions See what words fell from thee what purposes and thoughts were in thee Didst thou well or no to be so angry or to be so merry So to be silent or so to speak Didst thou not vainly discover thy self as one of the vain fellowes use to discover themselves Especially before 1 Cor. 11. 28. the Sabbath or the Sacrament view all thy works and take thy self to task by a serious self-examination Be not a stranger to thy self live much Non venitur ad bonam Conscientiam nisi per cordis custodiam Bern. at home nec te quaesiveris extra Fear not to be alone whomsoever thou trustest to be thy Cash-keeper be thou thine own Conscience-keeper If any be so ungracious as to say who made me my Brothers Keeper Tremble thou to be so unnatural as to say who made me my own Keeper what an ill account of his Stewardship will that man give up who can say I have been diligent in all things which I took in hand but my own Vineyard have I not kept I presse this the more because Cant. 1. 6. it is so necessary and near a way to a good Conscience I say again be sure to be well versed in thy own heart feel thy own pulse how it beats wind up this Watch every night see how it goes every day see if it be not down and have done going Be not like the Elephant who loves not as they say to see his own face therefore never drinks but in muddy waters Be not as was said of Cain Cordis tui fugitivus A vagabond from God and a runnagate from thy self Hear thou when Conscience speaketh that God may hear thee when thou speakest else Conscience will tell thee though thou wilt not hear it speak to thee now he will be heard before thy betters another day what it hath against thee What a shame is it to thee if thy own Conscience can give no better testimony of thee than Nabals servants did of him Our master is such a man of Belial that none i Sam. 25. 17. may speak