feare arising out of the remembrance of a life lewdly wickedly led This ground by these descriptions thus laide I draw out these directions for the getting of a good and ridding of an euill conscience 1. Remedy of an euill conscience The first is the spirit of discerning a iudgement to discerne of things that differ For it is requisite that a good conscience should be informed vpon a good ground true principles now how can that be except a man hath iudgement to try and discerne the ground whither it be sound or false It is the office of conscience either to allow or disallow but how can it allow of what is good or disallow that which is euill except the party hath knowledge both of good and euil that is what is good and what is euill A right vnderstanding heart and a good conscience a blinde minde and a bad conscience are ordinarily yoaked together If Papists did not make ignorance the mother of deuotion If our generation of vnwise and carnall ones did not like to liue in blindnesse of heart without sauing knowledge both the one and the other would haue better consciences then they haue My counsell therefore to thee is this to get those chaines of darkenes wherewithall thy heart is fettered pulled off and those mists of ignorance with which thy vnderstanding is darkened remooued away that thou maiest be able to discerne of things that differ that so the right information of thy minde may prooue to be a meane of the sound reformation of thy conscience and so that goodnesse may be restored to it which by nature thou art quite bereaued and depriued off 2. Remedy Secondly when thou hast attained vnto a sound iudgement and canst put a difference betwixt good and euill then it shall bee good for thee to approoue of the one to disallow the other For when men against the light of their own knowledge shal like Iulian q Socr. hist lib. 3. cap. 1. Ecebolius r Id ibid. c. 11. disallow of that which is good and like the Scribes and Pharisees approoue of that which is euill is it possible for them so long as they so remaine to be remedied and cured of their euill consciences Paul praies on the behalfe of the brethren at Philippi that they might approoue of things that are excellent Å¿ Phil. 1.10 which prayer hee would haue neuer made had not he seene it a matter very vsefull and needfull against an euill and for a good and honest conscience to approue of things honest according to the excellency of the same Wee see men and women to dislike of hearing of Sermons in publike assemblies of offering vp sacrifice in their priuate families of making profession of religion and they like better of beeing present at stage-playes the very theaters of lust t For so Tertullian cals it lib. de Spectaculis 694. Theatrum veneris Of ryoting in Tauernes and tap-houses being as they are abused the very schooles of the deuill they approoue better of allowing inordinate courses And hence it comes to passe that their consciences are so vile and euill as they are Deale plainly with me now doest thou in good earnest desire a good conscience like of that which is good as most worthy to be loued dislike of that which is euill as most worthy to be hated and in time thou shall finde thy loue so strongly inflamed towards the one thy hatred so soundly sharpened against the other that thy conscience shall be cleere before God and honest towards men 3. Remedy Thirdly hearken to the chekes of conscience be willing to heare conscience speake and to take a carefull view of those articles which it presenteth vnto thee and bringeth in against thee Seneca Epist lib. 1. Epistola 43. ad calcem O te miserum si contemnis hunc testem O miserable man that thou art could the heathen say if thou contemnest this witnesse When thy conscience sets vpon thee as Nathan did vpon Dauid thou art the man or thou art the woman that hast failed in this duty fallen into this iniquity omitted that good committed that euill thinke in thy heart it is verily true and say in thy selfe as Dauid to Nathan I haue sinned In the fourth place 4. Remedy sorrow thou after a godly manner for those euils which thy conscience being rightly informed chargeth thee withall imitate Saint Peters conuerts who no sooner were accused in their consciences by occasion of his Sermon of that crime of crucifying Christ but they were pricked touched with remorse and sorrow for the same Oh if as often as thy conscience smites thee thou hadst but the grace with Ephraim to smite thy thigh and say 5. Remedy what haue I done thou wouldst grow to haue a great deale better conscience then thou hast Fifthly Faith is helpefull and necessary in this worke For he that is wholly diseased with vnbeleefe saith one u Iodoch Willich in 1. Tim. 1.19 Qui in fidelitatis morbo laborat huius non potest esse bona conscientia his conscience cannot bee good This is plainly intimated by Saint Paul to the Hebrewes in a comparison which there hee vseth * Heb. 9.13 14. If the blood of Buls and Goates and the ashes of an Heifer sprinkling the vncleane sanctifieth to the purifiing of the flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge your consciences from dead workes to serue the liuing God In which words by an analogie betwixt the type and the antitype the Apostle prooueth the efficacy of Christs cleansing which cleansing he calles the purifying of the conscience from dead workes yea from sin which bringeth death and is liued in by men that are spiritually dead Now if the conscience cannot bee cleansed from sinne but by the blood of Christ then it cannot become good but by faith which apprehendeth the blood of Christ to our purging And besides if so be a good conscience be as is expressed in the first definition * Page 66. the iudgement of the minde approouing of that which we doe as pleasing to God because our persons please God or else as is shewed in the second definition a confidence of sinne remitted what doth this argue but a necessity of faith to get a good conscience by which faith as it apprehends the righteousnesse of Christ both our persons come to please God and our soules are confident of the pardon of our sinnes Well then wouldst thou be purged from an euill conscience doe this when thy conscience being rightly informed hath accused thee as guilty of such and such sinnes and thou beest heartily sorry and truly humbled for the same get thee by faith to the fountaine of Christs blood bathe thee in it seeke to haue thy conscience appeased by the assurance of the pardon of thy sinnes through Christ Iesus alone make this thy
maine drift of giuing attendance vpon Gods ordinances and thy euill conscience will be as effectually cleansed from those euils that make it bee as by the legall cleansings in the ceremoniall law flesh was wont to be purged from leprosie pestilence or any such like filthy contagion 6. Remedie Lastly the study and practise of a godly life breedeth and bringeth a good conscience And this helpe the last clause in the first definition of a good conscience affordeth where is prooued that therefore a good conscience doth approoue of what we doe as good as well because wee haue an earnest studie and serious purpose of walking according to Gods will as because we know our persons pleasing to God through faith in Christ And Saint Peter makes it good in his first Epistle third chapter 15 and 16. verses where speaking of a good conscience he ioynes withall both a sanctifying the Lord God in our hearts that is a study and serious purpose to serue him and also a good conuersation in Christ to stop the mouthes of those that are ready to accuse vs as euill doers that is a practise of the workes of righteousnesse giuing vs to vnderstand that it is impossible to haue a good conscience except we lead purpose study to lead a godly life These are the rules I thought good to lay downe for thy furtherance in getting a good conscience If hauing vsed the same heretofore thou hast found it already or by Gods blessing shalt obtaine it afterward to the end thou mayest keepe it marke a word or two more and then I will bring thee out of this point wherin I haue held thee longer then I thought at the first How to keepe a good conscience And to this purpose I will lay downe one generall caution out of which I will draw the whole direction and that is it shall bee good for thee to take heed of offering any wrong or violence thereunto Simile If it be as wee commonly vse to say it is great pitty to inforce an entire friend to inconueniences against his will it is much more pitty to enforce a good conscience whereunto no earthly friend is comparable both in regard of the good that it doth vs in the time of prosperitie and the comfort it brings vs in the day of aduersitie Now the conscience is enforced or hath violence offered vnto it two waies either when we would haue it more large then it should be or more streight then it neede be First the conscience is made more large then it should be presuming or venturing further in the omission of some duty or in the giuing place to some infirmitie then there is warrant Vnto which presumption there are these fiue steppes or degrees Degree 1 First a secret wish that such a thing might be done 1. How the by-conscience is made too large Degrees to presumption which tend to make the conscience too large which wee know to bee vnlawfull that such a duty were not required which we know to bee strictly enioyned Degree 2 Secondly vpon this wish an expostulation with our selues whither it may bee no way lawfull to commit that vice to neglect that duty so making that now questionable which before we knew to be absolute euery way vnlawfull Degree 3 Thirdly a strong imagination vpon this question that it may be very gainefull and commodious if we doe take some liberty to our selues in this kinde Degree 4 The fourth degree is to propound vnto our selues the infirmities of the Saints for our patterne reasoning thus as good Christians as I am better men then I am haue done thus and thus haue neglected this and this and therefore I may be bold without any great danger c. Degree 5 And the fift is a carelesse conclusion that if it bee but once or twice done or seldome neglected it cannot bee hurtfull God is mercifull wee are in his fauour his loue cannot alter and I know not what And so by consequent from all this premises a presumptuous perpetrating of the offence By these degrees wee come to presume and to stretch conscience to the wounding of it beyond its bounds which is one kinde of enforcing of it Secondly the Conscience comes to bee streightened three manner of wayes 2. How the conscience is made too streight first by ignorance in the nature of the obligation and subiection of the conscience secondly by yeelding vnto doubtings thirdly by a kinde of temporary despaire either of Gods prouidence to releeue vs in our temporall wants and dangers or of his readinesse to accheere vs in our spirituall desertions That the first of these euils doth streighten the conscience it is plaine by this argument Whatsoeuer doth cause scrupulous distraction or distracting scruple doth bring the conscience into streights But ignorance in the nature of the binding and subiecting of the conscience doth cause scrupulous distraction Therefore such an ignorance streightens the conscience For when the Christian knows not throughly what things binde the conscience Wherein conscience is to be subiect how farre forth things binde nor how or in what cases with what conditions conscience is to submit must it not needes bring him into a world of distractions How can it otherwise bee Secondly that yeelding to doubtings doe straighten the conscience it is cleere because doubtings are enemies to the peace of the conscience which peace is the * Cordis delectatio est cordis dilatatio August consciences sweete enlargement Vnto this peace also despaire of Gods prouidence either ouer the outward man in the time of affliction or ouer the soule in the time of desertion is an aduersary therefore thirdly despaire must needs also distresse the conscience Well then wouldst thou keepe a good conscience as a continuall feast obserue in generall two rules Allow no larger bounds to thy conscience then with warrant thou maiest by vaine presumption Bring thy conscience into no more thraldome and bondage then thou needest To helpe thee in the first Subordinate helpes to the obseruing of the first generall rule that thou maiest not presume marke these particulars First doe not wish in thy heart any vnlawfull thing to bee lawfull that thou might'st the safelier commit it nor any necessary duty indifferent that thou mightst not be tyed vnto it Secondly if thou beest well informed of the vnlawfulnesse of any euill of the necessitie of any duty abiure the court of faculties in thy conscience enquire not after a dispensation for thy selfe in speciall expostulate not whither thou mayest or mayest not commit it or neglect it 3. Be not of conceite that neglect of any holy or necessary duty or the committing of any sinne can be gainefull and aduantageable to thy outward state For it is a silly gaine that is purchased with a wound to the spirit and a cracke to the conscience 4. Set not the infirmities of beleeuers before thine eyes for imitation but for caution not to embolden thee to
precept which is in Eccles 5.4 5. When thou vowest a vow to God deferre not to pay it Better it is thou shouldest not vow then that thou shouldest vow and not pay Lastly that thou maiest know how promises doe binde the conscience 4. How promises binde conscience thou must obserue this rule That a simple promise I meane distinguished from a promise mixt and bound with an oath it doth oblige and binde the conscience at the will of him to whom it is made so that if he to whom thou makest it will release thee from the performance of it thou art free * See promises are debts if he require it thou art bound in conscience to make it good if so be it hath these requisites If it be first not against Gods word secondly not against honesty thirdly if thou beest such an one as hast power to binde thy selfe by such a promise fourthly if he whom thou hast made it vnto did not circumuent and get thee in by guile and deceit to make it fiftly if the performance of it remaine possible and lawfull If it hath these conditions it bindes by vertue of the ninth commandement Thus of these things considerable about the binding and subiection of conscience must thou get knowledge and information of if thou wouldest not streighten conscience and so wouldest preserue the goodnesse of it 2. Helpe against straightening conscience Secondly thou must take heede of yeelding to doubtings of yeelding I say For tempted to doubt thou shalt be be thy conscience neuer so good but yeeld not to the same hold Satan worke at the staues end and when he shall shoote his darts in this kinde against thee telling thee God is thy enemie thou art not his childe heauen shall not bee opened vnto thee hell fire is prepared for thee notwithstanding all thy professing and paines taking beare them off with the shield of faith If thou let goe the soundnesse of thy confidence thou wilt shrewdly diminish the goodnesse of thy conscience The keeping of faith and a good conscience are ioyned together they that make hauocke of the one will easily make shipwracke of the other take heede therefore of dashing thy faith vpon the rocke of doubtings by yeelding vnto them 3. Subordinate help And to conclude take heede also of rushing vpon the rocke of despaire when the Lord layes his hand in wisedome vpon thee and thou art tempted to despaire of euer obtaining any helpe from him When for reasons best knowne to himselfe he shall withdraw the light of his countenance which with ioy thou wert once wont to behold and thou shalt then be tempted to thinke he will neuer visite thee with his fauour againe yeeld not to these temptations be not out of hope but nourish cherish and maintaine thy hope still howsoeuer For there can be no better way to keepe thy conscience good and sound then to maintaine thy faith against doubtings and thy hope against temptations tending to despaire Thus at length I haue found an end of this point the successe whereof I commit to God the vse whereof I commend to thee hastening now to the second part of the text Which is The second part of the Text. The accusation it selfe which these accusers brought in against themselues in these words The Table of the second part 2. The Accusation which the Accusers bring in in which note 1. The division and interpretation together wher 1. The forme H. V. We are verily guiltie with the meaning of it p. 89. 2. The matter which is a case of wrong in which wrong wee haue 3. things 1. The obiect or partie wronged H. V. concerning our brother with the sense p. 89. 2. The Subiect or wrong it selfe aggrauated by two phrases 3. The Effect H. V. Therefore is this distresse come vpon vs with the meaning p. 91. 1. We saw the anguish of his soule with the sense p. 90. 2. When hee besought vs we would not heare with the sense p. 90. 2. The doctrines which are 1. Propounded together appearing to be fiue in number pag. 92. 2. Handled a part The first or third in the order of the text That in confession of sinne wee must be ingenious pag. 93. The second or fourth That conscience is a faithfull recorder pag. 101. The third or fift in order That by how much the neerer bonds we are tied to one another by so much the sorer torment shall we meete within our consciences pag. 123. The fourth or sixt in order That they shall be requited like for like which offer wrong pag. 130. The fift or last in the Text That not to pittie others in their distresse is to shut vp the bowels of others against vs in our distresse pag. 142. To the end We are verily guilty concerning our brother in that we saw the anguish of his soule when he besought vs and wee would not heare therefore is this distresse come vpon vs. WHEREIN we haue to note The second part sub-diuided and the words interpreted promiscuously both the forme and the matter of the accusation 1. The forme in these words We are verily guilty that is euen we Iudah Since Leui and the rest of vs brethren are most certainly truly without all flattery guiltie 2. The matter in the residue of the verse which is a case of iniury or wrong where we are to consider first the obiect secondly the subiect thirdly the effect of the wrong 1. The obiect was Ioseph he was the man to whom they had done the wrong which they accuse themselues off heere and him they call brother concerning our brother for so he was indeede by fathers side though not by mothers side 2. The subiect of the wrong or the wrong it self which they had offered that their brother they doe aggrauate against themselues by two phrases first wee saw the anguish of his soule that is to say wee wretches after we had first cast him into the pit and then sold him to the Midianites we could looke vpon his distresse and perplexitie with drie eyes without teares and so our eyes were vnmercifull vnto him secondly when he besought vs wee would not heare yea whereas it had behooued vs vpon the very sight of his anguish to haue deceased from our cruelty he did beseech vs entreat vs to spare him let him alone yet we were so hard-hearted that we would not condescend vnto his entreaty and so our hearts and eares were vnmercifull vnto him Thirdly the effect of the wrong following in these words therefore is this distresse come vpon vs yea therefore we are now serued like for like this distresse of vs being charged for spies clapped vp in prison cannot be heard to pleade and apologize for our selues one of vs must now bee laide vp in chaines and God knowes how cruelly he shall be vsed ere we come againe this distresse is come vpon vs. If we ioyne these branches together in a paraphrase we may imagine
Excusing property I say or quality for I denie not but a good conscience may and doth exercise many a time accusing actions The heart of Dauid may smite him for taking away Vriahs life for defiling Vriahs wife e 2. Sam. 12.13 for cutting off the lap of Sauls garment f 1. Sam. 24.4 for numbring his people contrary to Gods commandement g 2. Sam. 24 I know Peters conscience did article against him for denying and forswearing his Lord and Master h Math. 26.75 and there is neuer a Christian but can witnesse with mee that his owne conscience tels him daily of his daily faylings yet I say his conscience is not an habituall accuser as to doe nothing else but accuse him or as though it had nothing else in it selfe but iust matter of accusation against him this I say he is freed from which an euill man is not And rather it hath an accusing power now for a mans conscience to haue an excusing habite and qualitie what a sweete and comfortable thing is it What free from the terrours of a tormenting soule free from the wounds of spirit which mortall strength cannot beare what man can but admire this what heart will not exalt and reioyce to feele this Obiect Oh but I am tormented I am terrified will the poore Christian say * For indeede of all others they are most troubled I cannot be so at peace in my selfe as I faine would be my conscience is euer and anone about my eares Answ Very like if it bee tender it cannot choose but so it must bee Peraduenture thou hast not yet attained vnto that spirit of adoption to witnesse to thy spirit in that full measure that thou art the childe of God happily thou art but yet in the way to attaine vnto it It may be thou woundest thy conscience by beeing something too ventrous vpon that which thou hast no warrant for If it be so then I doe not much meruaile that thou canst not haue that quiet thou doest desire and well will it proue for thee at the last that thy conscience doth so smite thee But what of this hast thou no cause therefore to reioyce in the goodnesse of thy conscience Thy conscience accuseth thee vpon a good ground doth it thou fearest the sinne more then the punishment thou sorrowest for the offence done more then for the scourge due doest thou not thou art willing to heare thy conscience speak and thou sayest Conscience doe thine office by the grace of God I will not checke thee nor stoppe vp mine eares against thee thou art carefull to haue thy conscience pacified by the right meane euen by the assurance that through Christ his blood thou art purged from the sinne which thy conscience smiteth thee for art thou not If yea then know thou to thy comfort that though thy conscience when there is reason for it doth execute some accusing acts against thee yet habitually it will prooue to bee an excuser of thee Wherefore doe not thou by this cauill cheate thy selfe of the comfort that belongs vnto thee If thy conscience be at ods with thee vpon some good ground giue all diligence to get it appeased with the assurance of Gods loue and cast not downe thy selfe out of measure as if thy cōscience had nothing else but matter to accuse thee off And to encrease thy comfort vpon this ground meditate thou of the benefits of an excusing conscience as namely The benefits of an excusing conscience Quaenam summa boni meus quae sibi conscia recti Auson first an excusing conscience will answer and out-weigh all the accusations for sinne and such and such acts of sin as can be brought in to molest the soule for such a conscience is purified by the blood of Christ freed from the guilt of sinne hath to obiect Christs merits against its owne de-merits the obiecting of which vpon good ground will answer all the spitefull cauils of the malicious tempter Secondly 2. Benefi an excusing conscience will be a rocke of comfort in the time of distresse when thou lyest vpon thy sicke bed it will accheere thee as Ezekiah did when he said i Isa 38.3 Lord remember how I haue walked before thee in truth with a perfect heart c. When the world takes her wings and flyes away from thee when thy earthly friends forsake thee and dispute against thee and all humane helpes faile thee this will be a cordiall and consolation vnto thee 3. Benefi And which is last of all and yet best of all it will goe with thee to the iudgement seate of Christ defie the deuill to his face acquit thee and absolue thee of all the crimes which euer thou wert either iustly by the accusing acts of it or vniustly by the spite of Satan and his wicked instruments charged withall Loe this is the good the gaine heere heereafter that an excusing conscience doth and will bring thee and yet thy good conscience hath this excusing quality Why art thou then so deiected thou Christian and why is thy soule so sad within thee the Lord comfort thee vpon this ground the Lord with this speak peaceably vnto thy soule Vse 3 Thirdly heere is terrour vnto thee that hast an euill conscience knowest thou man what it is if thou beest ignorant heare the point in hand telling thee what it is an accusing conscience And though peraduenture thou maiest be secure haue it lie a sleepe a long time together l Mat. 27.5 yet like a mastiffe curre at last it will awake and be about thy eares and when it awaketh who can stoppe the voyce who can allay the fury of it thy witte cannot doe it take Achitophel k 2. Sam. 17 for witnesse Thy wealth cannot doe it take Iudas for example Thy authority can not do it take Iulian for thy proofe Thy * Neque cibus voluptatem praebet neque amicorum colloquia talem refocillare vel liberare ab vrgente anxietate possunt Chrysost in Gen. hom 19. sweete bitte and iouiall companie cannot doe it take n Dan. 5. Obiect Balshazzar for warrant But what if my conscience doth accuse mee what of that is it any great matter Thou shalt know that when thou tryest it And in the meane time for what I can answer thee in this impudent demand this I say to thee To haue an accusing conscience habitually is not onely to be depriued of the sweete benefits of an excusing conscience which I spake off in the former vse but also in stead of them to meete with the contrary inconueniences First thine accusing conscience will out-weigh all the good deeds that euer thou hast done thy prayers almes temperate ciuill neighbour-like carriage and behauiour and the like It shall little auaile thee to alleadge any of these things to thy comfort when thy euill conscience is vp in armes against thee A simile Let a man be iustly accused at some temporall