and man but a faire winde them depart What shall I more say We haue raging malice and blind turbulent zeale hanging like a Meteor betwixt heauen and earth that as an ill-couch't fire wâ—rke le ts fly at all But hitherto we haue spoken in the abstract we will now a little touch the concrete We haue had with a crosse winde set sometimes on our shores the vulgar Atheist who saith in his heart there is no God and if in speech he professe him yet in practice hee denies him The proud trecherous purblind Papist iust of that brotherhood it s to be fear'd who erring from the true way stumbled on treason and brake their neckes at Tiburne Yet these spread their good deedes as the Heauens ouer the North-pole and hang their saluation like the earth vpon nothing The Hominisied Godified Familist who holds himselfe if once full come to be as perfect as Adam his father was in Paradise And we say so too but then hee must be considered as hee was after his fall not before it The mutable newfangled Anabaptist who will weare no weapons haue all things common yet wrangles with his brethren whether hee is to be baptized on the head or heeles for a worthie reason Christ it s said washed his Disciples with water on the feete The strict precise Separatist censuring his equals speaking ill of them in authoritie whose vniust rent from our congregations like the diuisions of Ruben haue Iudg. 5. 15. made great thoughts of heart And to conclude for I am too prolixe we haue had the câ—mmon Protestants who lead their liues in Folio especially at that neuer-to-be-forgotten golden voyage wherein Sâ— W. R. so many went they knew not whither who carryed themselues as if their tongues had beene pieces their breath Gunpowder the opening of the mouthes the giuing of fire with the match and their oathes piercing Bullets to haue wounded their aduersaries sometimes filching and fighting whose swords like Ioabs would droppe out on the least occasion 〈◊〉 〈◊〉 〈◊〉 stepping from shoare to ship would drinke soule-slaying healths euery carowse being seconded with the report of a Cannon as if powder and shott had beene onely appointed to haue beat the aire scare Crowes make old folke to start and Cattell to runne a gadding Wee haue seene and shall againe the Dutch drinking and our English for company take their shares with them vntill they began to sle-ecke en-de sny that is stabbe and slash that their blood and bowels runne about their heeles If this then was thus as it was indeed shall not the men of God draw forth the arrowes of Gods vengeance set them in the noch and with an angry countenance let them rattle amidst the congregation whet the two edged sword of the word make it sharpe and keene to the hewing of the body of sinne and the shredding of such siewes of corruption asunder As the Prophet said Is this 2 Kin. 5. 26. a time to take bribes so may I Is this a people amongst whom to cry peace peace No verilie Wherefore good Reader out of thy ingenuous disposition beare with my rude rough and vncâ—uth style And thus I commend thee to God these labours to thine and the worlds light with my selfe to thy fauorable censure and faithfull prayers yet not without a setled resolution if the Lord will to proceede further in the publishing the remainder of this Epistle Thine in the Lord Iesus I. B. The principall heades handled in this Chapter verse 1. Doctrines page PReachers are to maintaine the dignitie of their persons 8 How a good name may be gotten 9 2. Great sinners may become Saints 9 Cautions to be vsed that grace be not abused 11 3. Any relation to Christ is of great importance 12 4. The lawfulnesse of our calling is to be iustified 13 Trials if we be lawfullie called to preach the Gospell 15 5. Promotion commeth from the Lord. 15 6. Spirituall life is procured by the Gospell 16 7. Saluation obtained through Christ Iesus 17 Verse 2. Doctrines page 1. Persons of good hopes are chieflie to be instructed 23 2. There is a spirituall kinred in the world 24 3. Preachers are chiefly to affect whom they haue begot or confirmed in the faith 25 4. Salutations are not for complement but pietie 26 The kinds of salutations 26 Who are to be saluted 27 A twofold limitation to be obserued 27 Whether we my salute him we know not 27 5. The grace of God greatlie to be wished for 27 How grace may be got 28 6. Mercie much to be desired 29 7. Peace a principall thing to be sought for 30 8. Men without grace haue no true and sound peace 31 9. The degrees of affection cannot be couered 32 10. None more need of mercy than ministers 33 10. God is a father and how manie waies 34 12. All Spirituall blessings come from God the father 36 13. Christ Iesus is a Lord. 37 14. All Christians are fellow seruants 38 15. Doctrines deduced not handled 39 Vers 3. Doctrines page 1. Good men are thankfull 42 Thankfulnes defined 43 Thankfulnes distributed 44 Impediments of thankfulnes 45 Helpes to true thankfulnes 46 2. Carnall friends will become foes if a man embrace the Gospel 47 3. Against all opposition we are to maintaine the truth of our profession 48 4. It s an honour for man to serue God 49 5. A Christians course is laborious 50 What is required in the seruice of God 52 How God may be knowne of vs. 53 What the law and Gospell require 54 Wherein spirituall power is exercised 54 6. The Church had the same faith before the comming of Christ which now it hath after him 56 7. The name of the righteous shall be had in remembrance 57 8. The seruice of God is then commendable when it is accompanied with a pure conscience 58 Conscience in generall defined 59 Corrolaries from the definition deduced 59 Conscience distributed 61 What a good conscience is 62 What an euill conscience is 62 A good conscience is legall or euangelicall 63 What a legall good conscience is 63 How it is distributed into compleat or incompleat 63 A compleat legall good conscience defined 63 How many things concurre to a compleat legall good conscience 64 What followeth from thence 64 An Euangelicall good conscience what it is 68 What needfull to the making vp of it 68 How it differs from a legall 69 What necessarie to procure it 70 It is neuer separated from the legall in a Christian 72 The effects of conscience 74 Its application 74 Consciences charge 80 9. Faithfull men are frequent in prayer 85 Prayer described 87 Calling vpon God distributed 87 In calling vpon God we must vse the tongue and why 87 Also the heart and why 88 How to procure the spirit 94 What is to be done before prayer 97 What in prayer 98 Helpes to auoyde wandring thoughts in prayer 99 Helpes to pray with feruencie 100 What is to be done after
Word is truth both in the threatnings and promises and shall be accomplished accordingly as we keepe the conditions And by obedience I doe vnderstand a conscionable care to beleeue threat and promise aswell as to obey the precept for to beleeue is to obey and to liue by faith may be called the obedience of the Gospell 2 Thes 1. 8. Many haue some care in somethings to obey the Precept but never regard to liue by faith and if they can say they beleeue in Christ Iesus then they thinke all is sure and their dutie discharged as though a man must never vse his hand but in holding fruit in it and not in applying it to the mouth assuredly faith hath a worke in every action that we performe and that not onely in assuring vs the thing is lawfull we doe but in perswading the Lord will performe his promise to vs when wee haue kept the covenant with him And vnderstand this that if we could beleeue more wee should obey more for all life motion and spirituall action comes from faith as all naturall acts are said to proceede from the forme If then these things were looked into who dares deâ—ie that a Christians course is leborious painefull and requires great diligence on their parts that will serue the Lord For knowledge of God and of his will must be had and faith and obedience too in him and his word both in the threats and promises as well as in the Precepts else no good servants From mine elders It may here be demanded if Paul served God with a pure Conscience before his Conversion I thinke it may be vnderstood of both for so farre forth as the Letter of the Law directed he was obedient liuing after Acts. 26. 4. 5. the most strict sect of a Pharisee and what he did against the 2 Tim. 1. 13. Saints was through ignorance wherefore the Lord had the rather mercie on him but it is principally meant after his Conversion For the Pharisees of which number he himselfe was vnderstood the Law according to the Letter neither could he away with the Gospell till the Lord in a wonderfull manner had compassion Acts 9. on him The Doctrine that we gather hence vnderstanding by Elders the auncient Patriarches and beleeving Iewes is that The Church before Christ had the same faith which now it hath Doct. 6. after his comming Did they not all eate the same spirituall meate And all drinke of the same spirituall drinke For they dranke of that rocke which followed them and that rocke was Christ It differed nothing in truth but in degree as a childe and an aged person 1 Cor. 10. 3. 4. Else God should be changeable but there is no variablenes Reas â— nor shadow of turning with him Iam. 1. 17. And were it not thus man should be saved after a divers Reas 2. manner which may not be admitted And did not Christ and his Apostles confirme their Reas 3. doctrine by Moses and the Prophets This confuteth the Maniches who hold that an evill Vse 1. God writ the old Testament and a good the New but one God was the Author of them both and what was darkely included in the former is more clearely manifested in the latter And this may confirme the salvation of our forefathers Vse 2. who kept the faith and to doubt no more of them than of our selues The Papists bring in this place for their Parents wherevnto we reply 1. That they were not beleevers 2. They are degenerate and fallen from the ancient faith 3. There was a Prophecie of a generall Apostasie and so their Elders are by the streame of time corrupted 4. And the antiquitie of a few or 500. yeares is not sufficient From mine Elders That Abraham Isaac Iacob whence it ariseth that The name of the righteous shall be had in remembrance Doct. 7. What though the names of the wicked rot Shall not the memory of the iust be blessed Yes it shall grow vp and flourish from generation to generation Prov. 10. 7. Psal 112. 6. For God will honour them that honour him 1 Sam. 2. 30. Reas 1. Reas 2. Also one good man will perpetuate the name of another vnto their succeeding posteritie and tell it to his children Furthermore such leaue noble and worthy Monuments Reas 3. behind them either by doing or suffering which spread their fame into all quarters and future generations And the wicked may haue an hand in this action for Reas 4. some of them may thinke well of such and register their names others as Pilate by Gods over-ruling-hand may write the truth which shall stand for ever Doe they not then labour in vaine who seeke to blot out Vse 1. the memoriall of the iust with taunts scoffes and reproaches as men doe the engraving vpon Tombes with their foule shoes Let them doe their worst spet their venome weaue a deceitfull webbe yet shall they never effect their purpose for What is written shall be written maugre all their malice the names of the wicked are written in the earth each foot shall scatter them but for the righteous they are engraven in stone with a pen of yron and for ever shall flourish Here may a man take direction that will lead him to true Vse 2. honor eternall doe iustice loue mercie walke vprightly serue in truth of heart the Lord God of thy Fathers and thy same shall ever remaine build Bethel pull downe Babel and thy name shall be everlasting Who would haue his name to rot His memoriall perish Not any then serue God from thy elders with a pure Conscience Many like Nimrod seeke a name but they in not taking the right way lose both it and themselues What person so poore if religious but is had in everlasting remembrance And who so great if vngodly but are either forgot or their names continued to their everlasting shame For when men by indirect meanes seeke prayse they lose it and purchase perpetuall reproach With pure Conscience Here is laid downe the manner how Paul served God whence the collection is that The service of God is then commendable when it is accompanied Doct. 8. with a pure Conscience These two like Naomi and Ruth must run together What tast without salt in the white of an egge What praise in that service that wanteth sinceritie And who ever in merchandizing lost so much credit as Himeneus and Philetus that made shipwracke of faith and a good Conscience The Hebrewes still put heart for conscience having no particular word for it and so doth the Evangelist so that a pure heart and a pure conscience are equivalent termes Prov. 15. 15. 1 Ioh. 3. 20. Isa 38. 3. Iob. 27. 4. 5. Acts. 24. 16. Heb. 13. 18. For otherwise the life were led either in close hypocrisie Reas 1. or open profanenesse and can that deserue praise which hath no similitude with God Nay he condemnes that which hath not
suffer the least riveret of our thoughts to be dreined another way We must with proud scorne neglect the counsels of flesh and bloud and attend to the commissions of our maker not daring to be idle or to attempt any thing without his warrant for else as Himeneus and Philetus we shall make shipwracke of faith and a good Conscience Who hath more science than the Devils and yet none a worser Conscience Walke therefore after this Canon and thou shalt haue for thy companion a good Conscience And this obedience must haue a two fold concomitant 1. Generalitie 2. Constancie 1. Vniversall knowledge must be seconded with vniversall Companions of obedience Psal 119. 6. Heb. 13. 1â— obedience had not David respect to all the Commandements Did not the Author to the Hebrewes with his fellow-brethren desire in all things to liue honestly Or else men should haue but halfe and imperfect Consciences Doth not every Artist striue to vnderstand all the Precepts in his Art Put them in practise that the frame may be perfect and complete Not one tittle in the rule but is of force each branch must haue a place in this building A good appetite covets to taste of every dish a sound sense to smell all kinde of flowers and to participate of what goodnesse is in the creatures We must eate all this Booke drinke every drop of this water else we shall haue but partiall Consciences We may not separate what God coupleth be our owne Carvers in this feast but fâ—ed fully liberally An Herod will doe many things but he that is anointed of the Lord will performe all for else he shall haue but a maimed Conscience Painters will not omit a finger in the picture Mâ—sicians a chrochet nor Grammarians a syllable a letter a comma So must our obedience to the rule be generall vniversall All this Mercy seat must bâ— covered with Gold no part left vnwashed Thinke yee on this who boast so much of good meanings honest hearts and workes of supererogation and then you may confesse with shame that you come farre short of the patterne and haue but the remnants of a good Conscience 2. The second concomitant for the making vp of this edifice is continuance constancie We must endure alwayes in all things not be weary in well-doing for cursed is he that continueth not in all things that are written and the threat was Gal. 3. 10. at what time thou shalt â—ate in dying thou shalt die Some hold Gen. 2. 17. that Adam did no morall act before he fell because he must haue nothing towardes his debt all must be discharged by Christ the sureties skore And say they had he done one good theologicall act he had then pleased God infinitely and so could he never haue beene displeased for Gods complacentia is himselfe Sure I am he never persevered in generall obedience and therefore wanted a necessary companion of a complete good Conscience For as we are tyed to know all obey all the particular rules of this worthy art so are we to perpetuall obedience We must be faithfull to Rev. 2. 10. death or else possesse no crowâ—e of life We are sure that perseverance in all things will â—ake vp and preferue a good Conscience And when God would haue confirmed Adam had he obeyed the Law vniversally is not to me revealed By this Discourse you may see what a Legall good Conscience requireth to wit a distinct and vniversall knowledge of every branch of the Law Secondly generall and constant obedience to all the Precepts For he who is ignorant of the least tittle or transgresseth in one particular by omitting what the Law commandeth or committing what it prohibiteth is guiltie of all and so consequently hath not Iam. 2. 10. a complete Legall good Conscience because it is as you haue heard a feeing of all our actions according with the rules of the Law Whence follow these Conclusions 1. A double errour in the Romanists who hold that men may haue a complete Legall good Conscience and consequently be iustified by their owne workes But can any man since Adams fall vnderstand the whole Law Or if he could giue generall and constant obedience to every Precept Is there any that sinneth not in some thing May not the best cry with David Who can vnderstand his â—rrours Psal 19. 12. and if thou Lord should marke what is done amâ—sse were any Psal 143. 2. able to appeare in iudgement answere one for a thousand And if they cannot thus say and thus doe as in truth they cannot is not their Doctrine false and to be reiected Also doe they not with-hold the Bible from the common people Which when they doâ— so how can they procure a Legall good Conscience For whatsoever action is not guided by a rule is evill before God and haue you not heard that knowledge â—ust precede obedience and is absolutely necessary for the obtaining of a good Conscience 2. That not any since the fall of Man Christ excepted ever had a complete Legall good Conscience For the best know but in part and their obedience for the most comes 1 Cor. 13. 9. short of their knowledge Christ indeed vnderstood the whole will of his Father fulfilled all righteousnesse no corruption Mat. 3. 15. was in him nor any sin ever proceeded from him so that he and none but he except we should include the blessed Angels ever had a complete Legall good Conscience for his person and actions in every respect were proportionable and correspondent to the whole Law he failed not in the least tittle 3. Hence we may cleare the Lord from all iniustice in the condemnation of so many millions of men and women for doe they know his will Perfectly obey it Haue they never erred in iudgement or gone astray in their conversation If they haue done both may he not then in his iustice condemne them If any want this forenamed Conscience the Lord may in his iust iudgement inflict eternall torment vpon them For haue they not lost his Image Runne they not daily on his skore Let vs then rather admire his mercie than quarrell with his iustice that we all were not long agone consumed 4. Finally we conclude hence that the safest and securest way for vs is to denie our Legall good consciences striue to obtaine the Evangelicall that we may be iustified saved This is the true and onely way neither haue wee a better For though the law be of power to giue life yet we are ignorant weake and not able to fulfill it if we were then Christ dyed in vaine Now what an Evangelicall good conscience is we will paint forth what concurres to the making vp of it wherein it differs from the Legall what must be done to procure it and how an Evangelicall and Legall are not to be separated in a Christian 1. For the first An Evangelicall good Conscience is a seeing of an act according An
Evangelical good conscience what it is with the rule of the Gospell For the better vnderstanding of this know O ye sonnes of Adam that God when he had created man gaue him a Law written in his heart the which had he perfectly obeyed he should haue stood for ever But he falling from the rule of gubernation fell also from conservation and so became with all his posteritie hable to death neither is there any abilitie remaining in him to recouer his former condition For knowledge is obliterated the will weakened at the least peruerted and each wheele of soule and bodie exorbitated turned out of his way onely so much light he hath left him like one of Iobs messengers as to tell him that his Josse is great and condition miserable But marke the mercie of God who hath given spoiled man another rule whereby he might purchase a good Conscience procure as great an estate and much better and that is the doctrine of the Gospell 2. In the second place To the making vp of an Evangelicall good Conscience these particulars are necessary 1. Knowledge of the Gospell else why should Paul so highly prize it So much covet it And doth not our Saviour Christ place eternall life in the Ioh. 17. 3. having of it 2. Obedience is necessary also for the Gospell requires that as well as the Law these two may not be disioyned so that thus farre a Legall and an Evangelicall good Conscience accord for whatsoever is in the genus is in the species though the species may include more in it than is to be found in the genus Grant we that animal is the genus of man and beast yet man hath more in him than animal hath to wit reason notwithstanding animal communicates his whole nature to both the species 3. In the third place let vs see the differences 1. The first is in the ground of obedience for that in Adam before his apostasie proceeded from the image of God wherein he was created but in vs vnder the Gospell it springs from faith that these two differ is evident but how is not easily discerned and who did ever affirme that they were one and the same For doth not the former come by Creation the latter by Regeneration 2. There is a reall difference in regard of the act for the Law runnes on this wise Doe and liue the Gospell thus Beleeue and liue And though to beleeue in the Gospell be a kinde of obedience because God so commandes yet the holy Ghost in the Scripture makes a distinction betwixt them And doubtlesse the head Christ obeyed the Law after another manner than we his members doe the Gospell 3. The third difference is the Obiect about which the act is conversant for the Law giueth particular Precepts how to direct all our actions The Gospell is as a staffe or stay whereon the act resteth and cleaueth vnto Hence is this phrase so frequent in the Gospell Beleeue in me and Ioh. 9. 35. Act. 16. 31. they that beleeue in or on the sonne of God c. So that the Law giues rules for the acts direction the Gospell for its supportation 4. Moreover a complete Legall good Conscience requires many acts to the perfecting of it for if one commanded be omitted or the contrary committed Conscience is spoyled shipwrackt Now an Evangelicall requires but one onely to the making of it complete For one act of beleeuing will vnite to Christ by which vnion man is made partaker of the all-sufficient obedience of Christ which is the sole and absolute obiect matter of an Evangelical good conscience For as one act of Adam brake the whole decalogue so one act of faith in Christ will perfectly fulfill it Where note that the habit of faith neither its act without its obiect makes an Evangelicall good conscience and consequently iustifies not For the whole obedience of Christ is it that satisfies the iustice of the law the which when we by faith are conioyned to him is made all ours and so are we quit from the rigor of the law by the satisfaction of Christ our furetie and that by one onely act of faith in him which is the condition on our parts to be performed for the purchasing of an Evangelicall good conscience Was not the brasen serpent a prototype of Christ and would it cure any without the act of the eye fixed on it Also would not one act of looking on it heale him that was stung with many serpents in that wildernes so the act of faith separated from Christ cures none and one act of credence in him as he is our surety will though our sinnes be great and many make vs sound perfect and helpe vs against all our maladies 4. In the fourth place for the procuring of an Evangelicall conscience wee must haue 1. Knowledge and that both of the Law and Gospell For he that vnderstands not the Lawes precepts and what it requireth can neither see his sinne or be constrained to runne vnto the Gospell for reliefe in the time of neede And though our Father Adam before his fall had hee observed the rules of the law might haue procured a legall good conscience without any vnderstanding of the Gospell yet it is otherwise with vs. For we must see our debt before wee can haue a mind either by our selues or any other to discharge it and without knowledge of the law this will not be effected And the Gospell must also be learned of vs. For it is the new couenant the law of libertie to set vs free who are in spirituall bondage And as knowledge of the law was necessarie for Adam that hee might obey and liue so is it of the Gospell that we might beleeue and liue Obserue here that a more exact knowledge especially of the three persons in the Godhead of their relatiue properties and peculiar operations is required of vs since the fall than before it For though we dare not denie to Adam the certaine vnderstanding of the Trinitie yet in the perfect knowledge of God simplie considered and of his will in the obedience whereof he might haue obtained a legall good conscience But now we are to goe a step further for our restauration because man being fallen wee are to conceiue how God the father is primarily offended how the Sonne assumed our nature to make an atonement for vs to him and how the holy Ghost doth apply the redemption purchased by Christ Iesus For in these and the like particulars consisteth the whole subiect of the Gospell and therefore of absolute necessitie in some degree to bee vnderstood and learned of vs. For this is eternall life to know God and whom he hath sent Iesus Christ and no man can say Iohn 17. 3. 1 Cor. 12. 3. that Christ is the Lord but by the holy Ghost The second ingredient for the completion of an Evangelicall good conscience is faith not that poore depraved faith which may be found in apostata men
and devils who are sayd to beleeue and tremble but that which viâ—ifieth iustifieth Iam. 2. 19. purifieth conquereth and saveth For the holy image of God wherein man at the first was created is not more needfull to the acquiring of a legall good conscience then this faith we speake of is necessarie for the accomplishing of an Evangelicall For what will it profit a man to haue knowledge of the law and Gospell to be indued with such and so much faith as to giue credit to the truth of the precepts promises threats and to want that personall peculiar proper faith whereby Christ is applied in particular with all his benefits so that without this spirit of faith an Evangelicall good conscience cannot be made complete And here you may cleerly behold that there is a distinct kind of faith as there is of knowledge but the first without the second auailes nothing to our purpose For of certaine Adam had a faith which did inable him to beleeue the truth of the Law as also the accomplishment of the promises threats vpon the observation or breach of the same But how these two differ to discerne is some difficultie The Romanists affirme that there is but one kind of faith in men and devils and the reason why some are saued others perish is because the one haue charitie the other not But here they get it mist For this faith we haue in hand is of another kinde having the Gospell to worke it and Christ Iesus the chiefe obiect of it Some may then say that a good Christian hath a double faith True yet the former not accompanied with the latter is not sufficient It may further be demanded what then becomes of the first when the second is wrought in vs Answ What if we say it remaines Doth that hinder vs May not both stand together For as the knowledge of the Gospell shoulders not out the former knowledge of the Law so doth not this new faith the old as I may stile it Graunt it should yet of it selfe it hath force to doe what the other can and more too Insomuch that if we should maintaine that as purer spirits are renewed in the naturall bodie the more grosse are purged out so as this latter is increased the former is decreased there could be no danger In the last place we come to demonstrate how that a Legall and an Evangelicall good Conscience are not to be separated in him that shall be saved For he who hath the latter hath the former But obserue this that a Legall good Conscience is either personall or imputatiue and both these accompany every member of Christ Iesus For Christs obedience to the Law is wholly imputed to every true beleever so that he hath a Legall imputatiue Conscience When Adam of whom we were members brake the rule of the Law his disobedience being imputed to vs we had a Legall bad Conscience so Christs obedience wee being made bone of his bone and flesh of his flesh being also imputed to vs Ephes 5. 30. we may aâ— truely be said to haue a Legall good Conscience Whence obserue by the way these two Conclusions First that It is the righteousnesse of the Law which is the obiect matter of an Evangelicall good Conscience Thus I proue it The obedience of Christ is the obiect matter of an Evangelicall good Conscience the obedience of Christ is the righteousnesse of the Law therefore the righteousnesse of the Law is the obiect matter of an Evangelicall good Conscience The second Conclusion is That every Beleever is as truely righteous as Christ Iesus The reason is in that his obedience is our obedience being by faith applyed So that in this sence we are able to answer the strict and full iustice of the Law But this we doe further affirme that he who hath an Evangelicall good Conscience hath also a personall Legall good Conscience though not perfect and complete For the Scripture ordinarily coupleth them together See Psal 32. 2. 1. Cor. 6. 11. Rom. 8. 1. And there be Reasonâ— to confirme the Axiome 1. For doth not the Father require it We must be holy as he is holy 2. Did not Christ recover what Adam lost Came he not to establish the Law Did he not redeeme vs that we might serue him in righteousnesse and true bolinesse Shall not the head be imitated of its members Shall the fountaine be pure and the streaâ—es corrupt The root sweete and the branches bitter 3. And without holines shall any see the Lord 4. Is it not the way or rather an essentiall part of true happinesse And how can a man without it trie the truth of his sanctification Shew forth the vertues of him that hath called him Imploy well his Talent Beautifie his profession Put to silence his enemies or make his election sure But not to entangle any in a snare though our Evangelicall good Conscience be perfect our personall Legall is not For inherent holinesse being but in part our obedience to the â—ules of the Law cannot be absolutely 〈◊〉 yet as the one increaseth the other is daily better â—â— aâ—d in the kingdome of heaven when the image of God is wholly restored then shall the elect fully and perfectly obey â—â—e rules of righteousnesse and holinesse as Adam might haue done before his Apostasie Foâ— Christ and 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 â—â—â— good 〈◊〉 〈◊〉 the Father every act shall be proportionable to its rule and is not that to keepe a good Conscience This may serue to stop the mouths of our barking adversaries who cry out that we Preach a doctrine of libertie how men may be saved without good workes when as the contrary is it we defend and practise For faith in Christ is never severed from obedience to the Law no more than leuitie and grauitie from aire and water And thus we make a Progresse to speake of the office or effects of Conscience according to our former Method propounded 1. There is amongst Divines a great stirre of the effects The attendants of conscience 1. How it excuseth or accuseth of Conscience but may I herein shew mine opinion it is thus Conscience I confesse is a cause of accusation and excusation but how Not of it selfe alone as a solitary cause but by reason of a kind of beleefe which doth attend it First I am resolved by some internall principle that I should doe iustice Next I haue a rule giuen me to direct me therein Thirdly obserue that this rule hath a double concomitant 1. A promise of reward if I obey it 2. A threat of revenge if I transgresse it All this I know and beleeue Now when I would cast vp my spirituall account and see my present condition then resolues Will the beginner of this worke to try it on this manner She stirres vp the memory and cals to mind all the good and evill she hath omitted or committed then she applieth all these acts of omission and commission to
the rule forenamed and remembred and having done so the vnderstanding takes a strict and exact view of their agreement or disagreement Now if there be a iust proportion betwixt the acts and the rule then there is excusation the effect of a good Conscience For Faith resteth on the promise for reward from the Law-giuer But if there be a disagreement then followeth accusation the attendant of a bad Conscience For beleefe giues credit to the threat and expects a penaltie And thus you see how a good Conscience excuseth a bad accuseth by reason of faith being interposed Neither need we to doubt but the Gentile had a kinde of faith the which produced these effects Rom. 2. 15. The King of great Brittaine giues a iust law for the well gouerning of his subiects promising a reward to them that obserue it threatning a penaltie to them that transgresse it I my selfe being one of the number heare vnderstand and beleeue it Well a day is appointed when my obedience must be tryed The Law is read and I giue eare vnto it If now my actions answer the Kings command I am not afraid my Conscience doth excuse me Why For I beleeue he will iudge me according to my workes But if they disagree from his Precept then I feare and my Conscience doth accuse me because I giue credit that answerable to the threat I must be rewarded But suppose I were ignorant of my Princes pleasure or knowing it did not yet credit it should I then haue excusation or accusation Not and the reason is in that I want faith to beleeue the promise or threat which are of force to accuse or excuse being credited Let vs apply it God the King of all the world hath giuen man a Law writ without him or within him that skils not to gouerne his actions he also hath passed his vnchangeable Word that the observers of it shall liue the transgressors dye All this I giue credit to Now when I apply mine actions to the Law and they are proportionable to it then my Conscience excuseth me for here is a good seeing together Notwithstanding all this Faith must credit the promise and threat for producing of these effects and is in truth the first and remote cause though Conscience be the second and nearer of accusation and excusation When the hand doth amisse we vse to say can yee not see Yet it is not the eyes fault And so in this we doe the like appropriating that vnto Conscience the which properly and immediatly springs from faith And tell me why doth the Devill tremble Is it not from faith Why are the profane fearefull Is it not from faith Why is a good Christian chearfull Why He hath kept the patterne and hath faith and why doe we sometimes doubt sometimes beleeue But from partiall obedience and an imperfect faith Yet as wee haue said Conscience doth accuse and excuse cause ioy and feare as the Precepts of Grammar the boyes Latine but not without faith And I pray you would a Scholler care at all whether his Latine answered the rule or no had he not faith to beleeue the truth of it and his Masters promise threat And thus you see our opinion let the learned iudge 2. The second effect accompanying a good Conscience is Ioy ioy I say vnspeakeable vnvtterable Davids Harpe was nothing to this yet made full pleasant Musicke A good Conscience will make the heart to leape the face to shine fill the breasts with milke and the bones with Marrow It s Prov. 15. 15. Iudg. 9. 13. a great a continuall feast Irke Wine it cheareth the spirit of God and man Let Saul want it his kingdome will augment his feare Naball may make a feast like a King Belshazzar carowse in Bowles but having not this dish their thoughts will trouble them and their hearts in the middest of all their mirth dye within them This this is the ground of all true and solide ioy the best musicke will it make that ever was heard What caused Iob to laugh at death Peter to sing in prison Paul to comfort himselfe in the angry Adriaticke Sea And Stevens face to shine like an Angell when the stones came flying about his eares Any thing but a good Conscience The gallants of these daies may seeme the onely merry men but without this they are all base wretched miserable 3. Shall we thinke that Conscience goeth alone or with one single attendant or two as Iacob to Padan-Aram Ionathan with his Armor-bearer or Nehemiah to view the walls of Ierusalem No no Ioy is on its right hand and contentation runnes with it Cast a world into the heart of man he is not satisfied when as Paul not having a penny shall rest contented If thou canst but see the face of a good Conscience in the closet of thy soule engrauen on the Tables of thine heart thou maist cry with old Israel when he saw Ioseph his sonne aliue I haue inough or with Mephibosheth when the King returned safe let the Zibaes of the world take all For Conscience is a rich Treasure a Cabinet full of precious Pearles a costly banquet I say that Bread nourisheth Drinke refresheth but a good Conscience is all in all 4. Doth not Conscience also walke with Hope and giue good evidence for time to come It s like a rich Merchant who keepeth Factors in a farre Countrey and forreigne Land Doth it not send hope to trade and barter in the India of heaven from whence she returnes with comfortable tydings and supporteth Conscience vntill all things be had in perfect vision Were it not for this the heart would burst and good mens spirits faile them for feare Hope will still be whispering Conscience in the eare bid it be of good comfort and not faint for the time of its visitation is at hand Truely a Consciencelesse man is a hopelesse man and he that wanteth that shall perish 5. Also Conscience is alwayes armed and attended with courage boldnesse And is not that worthy the right hand of fellowship A man of Conscience dares stand before Princes plead his owne cause and force Faelix a bribing Iudge to tremble What made the Prophet to giue King Ahab the lie The Apostle to call the high Priest painted wall And Iohn to tell Herod he was an Adulterer But the force that floweth from a good Conscience He that hath a good Conscience may quench the fiery darts of Sathan conquer the King of feare and shake off all terrible tydings Keepe it and it will keepe thee safe amidst ten thousand dangers Sayle thou in this ship and it will land thee in safetie when they that want it shall split the barke of their soules vpon the rocke of condemnation 6. Conscience as thou hast worthie attendants in this thy Pilgrimage on earth so thy reward shall be great in heauen For thou shalt haue thy seat in the noble house of the soule till the day of iudgement Peace shall be thy
Christ is supreme head of the Church vniversall Bishop and that the Lords annointed is aboue any Prelate what-ever assure him that all profane Popes shall perish their Chaplaines the Iesuites Priests and all the orders of their disordered Monkes and Fryers shall fall will them all to get knowledge of the truth to denie their owne workes put their confidence in Gods mercie through Christ or they must perish every mothers sonne Admonish the poore pur blind seduced multitude that they receiue not the beasts marke neither in hand nor forehead but renounce their erroneous doctrine else they shall dye the second death Conscience exhort the Iew to beleeue in Christ certifie them the Messiâ—h is come and that they watch for him in vaine if they denie this aske them where the tribe of Iuda is and Davids familie When Daniels sevens shall be accomplished what 's become of Ierusalem and the second Temple wherein Christ was to be seene Bid them tell thee what nation is without a King a Prince a sacrifice an image Hos 3. 4. an Ephod a Teraphim and dispersed through the earth besides themselues and if they doe not as indeed they cannot informe thee of these things assure them their estate is fearefull and their end shall be destruction And Conscience terrifie all wicked persons of what nation tongue or profession soever tell the swearer that the flying Booke full of curses within and without shall ceaze vpon him the Sabbath breaker that there is no rest prepared for him in the world to come the rebels who will not haue God and the King to raigâ—e over them that they must be bond-slaues to the Prince of the infernall pit that the Adulterers and Whore-mongers thou and the Lord will iudge to death the Murtherers quarrellers and stabbers how that the sting of a bad Conscience shall slay them at the last day the thiefe robber and pilferer that such may not inherit heaven The Rimers Iesters scoffers flatterers Players and lyars shall haue their portion in the lake that burneth with fire and brimstone for ever the drunkard glutton and Epicure that they shall be drunke surfeit spew vp their draughts morsels and carowses to their eternall torment In a word gall and gaster strike and wound terrifie and hunt to destruction all that striue not to learne the Word of God and keepe it with faith and a good conscience But Conscience if in this thy Pilgrimage thou meet with as thou shalt with many an honest person poore or rich salute him friendly and bid him good-speed be his comforter in life in death and in the evill day when thou entrest into an hall house or cottage if they be worthie leaue a blessing behind thee if not shake off the dust from thy feete and be gone Conscience blesse them that blesse thee and curse them that curse thee and so wishing thou maist returne to him that sent thee for the present I dismisse thee That without ceasing I haue remembrance of thee in my Prayers night and day We haue stayd long vpon the precedent doctrine but not without reason because a good Conscience is little knowne lesse regarded In this clause wee haue many things observable the which admits a double reading but first we will begin with the principall point that offers it selfe vnto vs which is that Faithfull men are frequent in Prayer Doct. 9. For Paul saith in my Prayers without ceasing night and day What should I tell you of Abraham of David of Iacob of Hannah and others Each page of the holy Papers confirmes the point How often shall you finde them in Gods Register honored with that title commended for Praying and the wicked branded with the contrary marke the direct opposite thing Read the Psalmes Luk. 2. 37. Acts. 9. 14. 10. 30. 1 Cor. 1. 2. Ier. 10. vlt. They haue the spirit of God and where he dwels there Reas 1. is libertie This fire will if once builded on the heart kindle and smoake and flame and ascend continually Rom. 8. 26. And haue they not a promise to be heard Aske and yee Reas 2. shall haue Hope to prevaile sets the tongue on worke where feare of speeding makes faint speaking Mat. 7. 7. Doe they not also apprehend their misery Are they not Reas 3. sensible of the want and worth of spirituall things And is not Prayer a present helpe to remoue evill and purchase what is best Rom. 7. 23. Psal 50. 15. Iam. 1. 5. Besides Is not God their Father Shall not children take Reas 4. delight to talke with him And what is Prayer but a kinde of conference with him a mutuall questioning and answering This being true whose children then be such or what Vse 1. faith haue they who never pray never call vpon GOD night nor day Continue they cannot for yet they haue made no entrance no beginning It s a wonder to see how many wee haue tong-tyed when they should talke with God and notwithstanding haue words at will to discourse with men Canst thou not or didst thou never pray Then thou art none of Gods sonnes but of Sathan thy Father for all the faithfull haue their tongues loosed and their hearts enlarged that they both can doe and will pray The Sunne shall sooner stand still and the earth moue round yea ascend vpward than a good Christian shall neglect altogether this dutie and not call vpon his heavenly Father Wouldest thou then be accounted faithfull registred amongst Vse 2. the sonnes of the most high Thou must learne to pray and when thou hast done so exercise thy selfe in that dutie and seeing it is so needfull so honorable so profitable an action for the better performance of it we will first shew what it is and the kindes of it Secondly giue some directions how to pray aright Thirdly declare why it is so difficult a dutie to discharge and finally bring in some motiues as inducements therevnto For the first Prayer is a calling vpon God in the name of Christ Iesus being Prayer described inabled by the spirit for all things necessary In this Description are fiue particulars to be considered of all which we will speake and proue in order Prayer is a calling In Scripture it is sometimes said to be I. Math. 7. 7. Mark 11. 24. Psal 25. 1. 1 Sam. 1. 15. a request an intreatie a lifting vp of the soule a powring out of the spirit and the like but most commonly both in the Old and new Testament it s noted by this name Calling When Abraham prayed it s said he called vpon God Gen. 12. 8. 21. 33. We may see the like of David both commanded and practised Psal 50. 5. 4. 1. Of Iob Iob. 9. 16. Paul is said to persecute them that call vpon God Act. 9. 14. And he writ to such as called vpon his name 1 Cor. 1. 2. By all which and many moe places its plaine that Prayer is a
10. Not to be ashamed of the faithfull in affliction is a true signe of a sound Christian 405 Vers 17. Doctrines Page 1. When the faithfull are afflicted then they are to be refreshed 407 An obiection answered 409 Whether Ministers may visit them that be sicke of the plague 409 If Ministers may liue in a corrupt aire 409 2. The faithfull are to be sought for 409 How they may be knowne to be such 419 3. Whom or what we affect truly we will seeke dil gently 410 4. They that seeke shall find 412 Rules to be obserued in seeking 413 5. Rome heathen was better then than Rome christiā now 414 Viz. When Paul was there prisoner Vers 18. Doctrines Page 1. There is a time when the world shall be iudged 418 If Angels moue the Orbes 418 2. The day of iudgement great and wonderfull 424 3. Christ our Lord shall iudge the world 427 Motiues to prepare for the day of iudgement 429 4. The best man is not to rely on his owne merits but Gods mercy at the day of iudgement 430 Sundry of the Papists obiections answered 430 Why God commaunds good workes 431 Good workes cannot merit and why 431 For what causes the Lord rewardes the workes of the faithfull 432 5. A good mans mind is often carried to thinke on the day of iudgement 433. 6. Prayer is to be grounded on Gods promises 435 How Moses and Pauls prayer can stand with this doctrine resolved 436 Helpes for prayer 437 7. When we want wherewith to requite our friends we are to pray for them 438 8. Speciall friends in a particular manner are to be prayed for 438 9. Mercifull men shall obtaine mercy 440 Rules in shewing mercy to be obserued 440 10. They that shew mercy in an euill day shall find mercy in an evill day 440 Why Paul prayeth for mercie at that day rather than another time 441 11. In famous cities it sometimes goes hardly with Gods Saints 442 12. The worthiest Christian may be releeued of a meaner person for soule and body 443 13. A good man thinkes nothing too deare for the Preachers of the Gospell 443 Lets of liberality to Ministers 444 14. In the greatest straites the Lord remembers them who suffer for his cause and Gospell 445 Many other points and passages for breuitie wee haue omitted AN EXPOSITION OF THE SECOND EPISTLE OF THE APOSTLE St PAVL TO TIMOTHIE THE Epistles of the Apostles were directed either to Churches in generall as the Romanes Corinthians or persons in particular as Titus Gaius And they were private men as Philemon or publike as this Timotheus who was a Minister of the Gospell and as some maintaine the first elect Bishop of the Church at Ephesus Now for the more Methodicall proceeding in this our intended progresse two things necessarily are to be considered observed 1. The scope or end which our Apostle in penning this Epistle aymed at intended 2. The many weightie Motiues or Arguments he produceth to haue his purpose accomplished thorowly effected True it is that as amongst various causes there is one prime and first efficient the which is God so amids severall ends one principall and transcendent which is his glory For as Alpha and Omega are the initiall and finall letters of the whole alphabet so is God first and last beginning and end of every creature Taking therefore as granted that the choicest and chiefest marke our Apostle eyed aymed at was the glory of God as doubtlesse it was the subordinate shall be related annexed the which in this Epistle are comprehended included 1. He exhorteth Timothie to cherish stir vp and increase the gifts of God in him and to be strong in the grace which is in Christ Iesus 2. To walke vprightly sincerely and not to diuert from the expresse patterne of sound words which he had received learned 3. To doe the worke of an Evangelist Preach the Gospell in season out of season and to be faithfull and painefull in the execution of his function 4. With patience and resolution to beare the crosse suffer affliction and not to be ashamed of the testimony of the Lord Iesus 5. He foretelleth him of perilous times premonisheth him of evill workers in generall and giveth him a caveat to beware of Alexander the Copper-smith who had withstood his Preaching much in particular 6. Finally he desires him to come vnto him and bring Marke as also his Cloake Bookes and Parchments with him These be the inferiour and secondary ends of Pauls penning this Epistle The arguments whereby the Apostle would induce Timotheus to discharge and performe the forenamed particulars are many some whereof shall be mentioned 1. because he was descended of faithfull religious Parents 2. From the good opinion the Apostle conceived of him 3. In that he was well and rarely qualified 4. Forasmuch as his calling was holy and salvation certaine 5. He would allure him by his owne example being an Apostle and a man of greater note and dignitie 6. And also from the shame which befell revolters and the honour that redounded to Onesiphorus who persevered in well-doing All these are conteined in the first Chapter the rest shall be omitted except when in this Discourse speciall occasion is offered that they should be produced rolated In the two first Verses of this Chapter you haue the Preface The Analysis of the whole Chapter or Inscription in the rest which follow part of the matter or bodie of this Epistle In the Preface is conteined a double description and a salutation The former is of the Pen man the latter of the person to whom he writeth The salutation is laid downe as by the matter of it what he wisheth so by the persons who are to accomplish it and the one is God the Father the other Christ Iesus our Lord. In the third Verse where the bodie of this Epistle beginneth we haue the Apostles carriage and that toward God and his sonne Timothie Concerning God he acknowledgeth that he did serue him for extent from his elders for manner with a pure Conscience Now for his behaviour to Timothie he confesseth that he did thanke God for him and also make mention of him in his prayers for constancie without ceasing for time night and day The Apostle further declareth the earnest desire he had to see Timothie being induced from the end the increase of his owne ioy and by a twofold motiue in respect of Timothie the one was the remembrance of his teares the other from the vnfeigned faith he conceived to be in him vers 4. 5. In the sixt Verse Paul puts Timotheus in minde to stirre vp the gift which was in him where he maketh mention of the efficient cause thereof God and the instrumentall which was the imposition of hands vrging him to doe so from a twofold reason the former in that he was freed from the spirit of feare the latter having received the spirit of power c. vers 7. Moreover in the next
most preferment and the face of man but not one of a thousand in the first place the mercy of God But beloved let vs be of another mind striue we to haue Vse 2. this liquor shed abroad in our hearts to haue a sensible feeling of his tender mercy and sacred affection so shall we eat our bread with gladnesse and drinke our drinke with a chearfull heart be mercifull as our heavenly Father is mercifull to vs vnto our kinred and acquaintance the want of this causeth deadnes of affection doubting in the promise and rebellious disobedience both to God and man for wicked men are alwayes mercilesse men because that none can exhibitie that to another the which he hath not first received himselfe for as mercie is deriued vnto vs we accordingly deriue it to our brethren and now we proceeede to speake of Peace Peace Hence we also obserue that As grace and mercie so peace is a principall thing to be sought Doct. 7. for Take peace in what sence you please it will be worth the having Peace every where is commended and commanded 1. For the peace of God it passeth all vnderstanding 2. Peace Reas 1. with man is no small favour this made the face of Esau to Iacob looke like an Angell 3. In the dayes of Peace we may goe out build houses plant vineyards thriue and prosper 4. How soundly may we sleepe awake with ioy and runne into the Sanctuary when this double garment of externall and internall peace doe cover our beds and round about beset and guard our persons None know the worth of it but such as sometime haue wanted it and beene at warre with God and the creatures Away then with the courses of some who would be counted Vse 1. Christians that thinke not of it care not for it but of far greater blame are they worthie that seeke to set enmitie betweene God and man neighbour and neighbour Doe these seeke after peace Doe they wish it Or rather doe they not shut it out of place and person and set open the gates of warre and strife at all times every where These desire to swimme and fish in troubled waters and of their father the devill are they for his worke they delight to doe But let all the sonnes of peace pray for it entertaine it and Vse 2. make it their onely companion It s of great worth every way profitable What creature covets not peace Ioyeth not in it And shall not the reasonable desire it striue for it To liue and not to haue peace with man is vncomfortable but to be at warre with thy Conscience is most miserable its better not to be than not to haue rest peace Why could not David build the Lords house Why He wanted outward peace Why was Cain so netled in soule Why He had not inward peace Why are so many millions miserable Why They are not at peace with God and doth not experience tell vs that times of trouble hinder Traffique Let vs all then cry with the Prophet for our Ierusalem Peace be within thy wals and prosperitie within thy Psal 122. 7. pallaces Seeke to the God of peace for all kindes of peace Salute we our friends as Paul did his Grace mercy and peace be with you Say we to the house wherein wee set a foote Peace be vnto thee and if it be not worthy thou shalt not lose thy labour for it shall returne to thy selfe And thus much of this Point From the order of these words somewhat may further be observed as that Men without grace haue no true or sound peace Doct. 8. They haue a sound of feare in their eares quake at the shaking of a leafe tremble at the least terrible tydings and like the raging Sea cast vp mire and mudde There is no peace saith my God to the wicked Levit. 27. 36. Isa 57. vlt. Let the cause be removed and the effect will cease where fire is wanting heat will not be had and though some seeme to be ever at peace yet they are never at peace For they are fallen from the Creator God and its vnion Reas 1. with the Creator which giues rest to the creature if the foundation be not firme the building will reele and totter 2. And haue they faith No How then should such purchase and procure peace For onely justification by faith since the fall of man bringes sound and setled peace 3. And as they want faith so they haue no hope whereon to leane that their soules may finde peace 4. Adde to all this a guiltie and naughtie Conscience and how should they partake and be possessed of true-inward peace Gen. 4. 14. Dreame not then that all is peace that seemes so for what Vse 1. peace can a prophane person haue within him that wanteth faith and grace Nay how ever he cary the matter he is at warre within himselfe The wounded Deere runs skips and leapes yet the Arrow or Bullet stinges paines torments at the very heart and before long will cause a fall a death So vnder a chearfull looke the soule may be sorrowfull and all that laugh in the face are not at peace within Who then is he that would haue true and sound peace Vse 2. Let him striue for mercie and grace for as the shadow the bodie heat the fire these follow the one the other Many imagine they haue it yet are fouly deluded deceived I deny not but the wicked may haue a peace but it s not worth the naming for it runnes not from a cleare fountaine it springs not from a sweet root and therefore one drop of this we haue in hand is worth a thousand of that as a litle rose-water a whole glasse-full of mudde 2. It is not constant neither but often interrupted every thunder clap will cause such to quake to tremble and at the last they shall certainly be consumed O that men were wise to gather grace so should they haue peace at their latter end in the meane while be like Mount Sion vnmoueable Graunt that such may haue outward troubles yet they shall haue inward peace that passeth all vnderstanding And now we proceed to another Point Where Paul in all his former Epistles nameth but grace and peace and writing to Timotheus whom he loved so dearely addeth mercie in his Salutation we note that The degree of affection cannot be covered Doct. 9. As the truth so the measure of loue will show it selfe and and not in words onely but likewise in action Doe we not see this in Iacob towards Rachel Ioseph to Beniamin Ionathan to David And the people to Ionathan Gen. 33. 2. and 43. vlt. 1 Sam. 20. 2. c. For the disposition of the heart over-ruleth the outward Reas 1. members and like a strong streame moueth all the wheeles according to its motion 2. As he that loues would declare 2. the truth of it so would he its degree
same command Ex. 20. 3. 4. Is not the promise made alike to them all Gala. 3. vlt. We must not then severely censure one another for who Vse 1. art thou that condemnest another mans servant he standeth or falleth to his owne Master Iames his exhortation is here to take place Be not many Masters that is many censuring and commanding Masters Iâ—m 3. 1. Neither may we haue one another in too great estimation Vse 2. giuing that worship to the servant which is due to the Master what saith the Angell to Iohn See thou doe it not for am not I thy fellow-servant Rev. 22. 9. Care must be had that we make not vniust lawes to bind Vse 3. the Consciences of our brethren this were Pharisaicall and not to be obeyed if pressed servants must not Lord it but know that they haue a Master in heaven with whom there is no respect of persons Mat. 23. 4. Eph. 6. 9. In one word there must be no iarres and contentions amongst Vse 4. Luk. 2. 14. vs it s our Masters charge Liue in peace if an house be divided it cannot stand and if we devoure one another we shall be devoured Wherefore be of one tongue and of one heart liue in peace and the God of peace shall be with you 2 Cor. 13. 11. Out of the word Our might many points be deduced as that 1. Christ Iesus hath a pluralitie of servants Doct. 15. Doct. 16. Doct. 17. Doct. 18. 2. True faith applyeth the promise in particular 3. Christ is a Lord indifferently to all the faithfull 4. We are to acknowledge the priviledges of our fellow-servants In conclusion as this sentence depends on the former words we collect that No grace mercie or peace can be had from God the Father Doct. 19. but in and through Christ Iesus The Father is the fountaine Christ the spring and the reason is because God is iust and none but Christ can satisfie him He it is that must roll away the stone from the Wels mouth 〈◊〉 Adam dammed it vp He and none but he can open the sealed fountaine This discovereth the misery of Turke Iew and all who know not or deny the Lord Iesus we must learne hence â—oâ—seeke sue to God in his name and none other Acts 4. 12 And â—â—therto of this second Verse Now followeth the third VERS 3. I thinke God whom I serue from mine elders with pure Conscience that without câ—asing I haue remembrance of thee in my prayers night and dayâ— THIS Verse and the two following depend The Logicall resolution one vpon another and though they be not a plaine exhortation yet they closely conteine in them the seeds of such a dutie as may easily be conceived In this we may consider a three fold Confession The first is that the Apostle gaue thankes which dutie is amplified by the Obiect of it God The second that he also served this God and that 1. For time from his elders 2. Againe for the manner with pure Conscience Thirdly he acknowledgeth that he prayed wherein 1. He remembred Timotheus 2. Without ceasing 3. And that night and day by this Paul declares to Timothie his affection and desire he hath of his welfare I thanke God Somereade I haue thankes for God but The Theologicall exposition that may not be admitted for Paul did it and deferred not this action In these words are three things 1. The action thankesgiving 2. The person I and 3. To whom thankes were 〈◊〉 The Lord. Whom I serue from mâ—re elders with pure Conscience The Apostle addeth these words because he was accounted by the Iewes to be an Apostata and a revolter from the truth and a dissembling person By elders is meant Abraham Isaac and Iacob Some reade progenitors ancestors fathers as though he spake of his naturall Parents With pure Conscience That is vnfeignedly sincerely and without hypocrisie That without â—â—asing These words haue a double reading as if which Paul prayed he also pray sed God for Timâ—thie or thus I thanâ—â— God that I doe pray for dâ—ee c. Without ceasing is constantly ordinarily I haue remembrance of thee in my Prayers Prayer is manifold mentall vocall conceived read in verse in prose publique private simple compound and the like It is likely these were private not publique prayers for Paul would avoyde all ostentation and iust cause of exception also at this time he was a prisoner Remembrance Remembrance hath in it foure things apprehension reposition retention and production a notion or thing is by the externall or internall sence presented to the eye of reason she perceiueâ— it that 's apprehension then it is committed vnto memorie as a place of conservation that 's reposition afterward kept â—here in safeâ—ie that 's retention and lastly when occasionâ—s given it s called ouâ— againe and that 's production A man takes a shaâ—t in his A Simile hand puts it in his â—â—ver retaines it there for a tâ—â—e and when he would recreate himselfe puâ—s it forth againe this is a plaine Emblâ—me of Remembrance Night and day Lailah in Hebrew is for night and it signifieth rest quietnesse stilnesse because men were to take their â—ase and sleepe in that time which is from the Sunne-setting vnto the Sunne-rising Day In Hebrew jom of the stir tumuâ—â— and busines that is in it the time from the Sun-rising to its-setting is called day or from Sunne-setting to its-setting in the same horizon whence a day is distributed into naturall or artificiall day is taken for hight and night for darkenesse and are applied to our spirituall estate 1 Cor. 3. 13. Ephes 5. 13. 1 Thes 5. 5. I would not haue thee my sonne Timothie once to imagin The Metaphrase but that what I write vnto thee is out of loue for I vnfeignedly giue thankes to God whom whatsoever others may report and beleeue of me I haue served in truth and integritie and not declined or done any thing of malice or set purpose since I had vnderstanding yea from my progenitors and elders Abraham Isaac and Iacob and the rest of the beleeving Iewes And be thou assured that as I pray night and day so in my requests to God I in a peculiar and speciall manner remember to make mention of thee and thine affayres alwayes in the Lord. I thanke God Note hence that Doct. 1. A good man exerciseth himselfe in thankesgiving He doth not onely craue future but returnes prayse for former favours hence it is that David Deborah Moses and many moe haue penned Psalmes of this subiect Exod. 15. Psal 106. Iudg. 5. Rev. 19. 1. 2. and Psal 96. per totum For they know themselues to be vnworthy of the least Reas 1. benefit and receiue all things without desert of their owne I am lesser than all thy mercies and all thy truth Gen. 32. 10. And it s a good thing to prayse the Lord no dutie more Reas 2. acceptable
some likenesse with himselfe whether person or action And will not a pure Conscience adorne our profession Reas 2. Giue a comely glosse to our conversation Red Purple and Scarlet adde not more glosse to a piece of fine cloth than this puritie doth to the life of a Christian It will silence our enemies reioyce our friends gaine good report Reas 3. of all persons what a commendation was this to Christ when the Prince of this world came and found no impuritie in him Ioh. 14. 30. Lastly A life attended with this companion will yeeld Reas 4. comfort in distresse afford boldnesse in danger giue hope in death plead for its owne at the last day prevaile and conduct him safe into the heaven of heavens Now because a good Conscience is little knowne lesse regarded we will first declare what it is in generall secondly set downe the kindes of it thirdly shew its office or inseparable companions and finally make application yet by the way we will deduce some Corrolaries the which may seeme to flow from the fountaine of each distinct definition Conscience is a seeing of an act with the Rule In this definition are two things first the genus of it Conscience defined which I call a seeing secondly the forme in these words of an act with the rule Neither let any quarrell with the word seeing 1. For what is the eye without the act of the soule but a dead insensible organt 2. Grant it to be a Metaphor or Tropicall speech yet is not Rhetorick a generall Art and may be every where And it is a seeing of an act with the rule For as conscience is a seeing so is it a seeing of a double Obiect at one instant time The very Etymologie of the word both Greeke and Latine signifies so much Here note that there must be first science of a rule secondly of an act done the which two being applied and the eye of the vnderstanding beholding them together make vp the full forme of Conscience for if either of these be wanting or separated it cannot properly be called Conscience For science is of one simple obiect Conscience of two laid together and then with one act of the intellect apprehended ioyntly whence likely it borrows the name Conscience which is as much as a ioynt knowledge or seeing together of the rule and the act And from this definition it will follow That Conscience is not as some hold a facultie of the I. Corrolaries deduced soule but rather as the Schoole-men defend an act of the vnderstandings facultie the which may be further confirmed by these reasons 1. Every facultie is created Conscience is not created therefore no facultie Were it created then should Adam haue a good or bad conscience before he had done either good or evill which may not be admitted True it is that Adam was indued with science so that if he had applied the frame of his person to the rule by which he was first formed in that it may be said he had a good Conscience for there was an equall proportion betwixt them but vntill he had performed some act it cannot be affirmed of him that he had any conscience at all yet science he had for he clearely vnderstood the Rule being written in his heart at the Creation by which his actions were to be guided 2. No facultie doth quit or condemne Conscience doth quiâ— or condemne therefore no facultie Wee never read that God doth accuse or excuse a man or Angel for the meere having of a facultie but for the abusing or well-vsing of it If by facultie they vnderstand by a Metonimie the cause for the effect as it seemes to me they doe then we are all of one and the same mind Also we gather this second consequence that vnreasonable II. creatures as birds and beasts fowles and fishes haue no conscience because they haue no rule given of God to guide their actions neither if they had any act of reason to apprehend it although a kind of knowledge may be attributed to them And here we may learne that taking conscience in a large III. acception it may be found in any Art as well as in Divinitie for each Art hath its Precepts and may haue his Praxis Whence it will follow that as there is science so also there may be conscience When a Boy writeth after a Coppie and taketh a view of his worke how it answers the patterne this is a kind of conscience Finally we conclude hence that in lusorie Lots there can IIII. be no conscience and the reason is because there is no rule to guide the act now no science of the rule no conscience This should teach men to vse them vpon extraordinary occasions or not at all and then the example of the godly may be their warrant For how can a man iustifie an act that hath not a rule to guide it or how can there be conscience where science precedes not For Simples in order precede Compounds as is obvious in Logicke the act of reason as also in the worke of Creation Hitherto wee haue spoken of Conscience in generall which is nothing else but a seeing together or more plainly a seeing of the act with the rule and thus wee proceed to its distribution Conscience is good or evill Conscience distributed As the definitions so the distributions of Conscience are many yet may they all be reduced to these two heades For as every Axâ—â—me or Rule is true or false so is each mans conscience good or evill Some say there is a Conscience good but not quiet quiet but not good good and quiet and neither good nor quiet Yet all these are but two and no more Consciences For rest and trouble are not essentiall but accidentall vnto Conscience A bad Conscience as wee see in Iudas and Saul may now be troubled anon quieted and this fals out from varying the Obiect of the intellect or want of the act and rules application and so may a good Conscience be attended with the same companions as in David and Peter And this may arise from the late commission of some sinne the weaknesse of faith a iealous suspition which men haue of their spirituall estate or the Lords withdrawing for a time his comfortable aspect and presence from his children and yet this Conscience is but one and the same Note further that a wicked man may haue knowledge of a true rule and act according therevnto so that the apprehension of his well-doing may breed peace But when he casteth his eye vpon his many swervings from Gods Precepts except his Conscience be seared through the Lords iust iudgement and his habituall faylings he cannot be at rest In like sort the best person in many things â—ransgresseth the Law of his God in so much that when hee considereth his many errors he is greatly disquieted so that to speake truely and properly trouble is an effect of an ill Conscience