faithful Ministers for delivering Gods minde and rebuking the sins of their wicked hearers sometimes Take heed thou tread not in their steps to interdict and silence thy own conscience this is more to be hearkened to in many cases then any Divine or Minister whatsoever this is the mouth of the Lord the Candle of the Lord searching and discovering Pro. 20. 27. the secrets and inward things of the belly We say conscience in some cases is above all witnesses a thousand witnesses it is a thousand Preachers too God saith to conscience as he Conscientia mille Ministri did to Moses once Exod. 7. 1. See I have made thee a God to Pharaoh and Aaron thy brother shall be thy prophet Conscience shall be to me in stead of a mouth saith God and to thee in stead of God as Moses was to Aaron Exo. 4. 16. Consciences second office is Regall or Magistratuall 2. Consciences Regall office a higher office then the former Conscience hath a commanding and legislative power to binde even kings in chains and nobles with fetters of iron He is thy Perpetuus Dictator whose dictares are Laws They were a law to themselves Rom. 2. 14. This king may neither be deposed nor resisted but ever informed counselled and treated with and then ever obeyed as Gods vicegerent Whosoever cast off the imperiall commands of conscience God saith to them as he did to Samuel concerning Israel 1 Sam. 8. 7. They have not rejected thee but they have rejected me that I should not reigne over them God giveth to conscience a large Commission and saith to it as to Eliakim in the day of his investiture in his office I will clothe thee with a new robe and commit the government into thy hand The key of the house of David will I lay on thy shoulders Thou shalt shut and none shall open thou shalt open and none shall shut Isay 22. 21 22. What conscience peremptorily commands or forbids is more to a godly man then what Kings or States command And the religious man resolveth Conscientia mille Reges mille Leges rather to disobey any unjust commands of Kings or States and fall under any displeasure of men then to go against the dictates of his own rightly informed conscience We are not carefull O King to answer thee in this Dan. 3. 16. matter said they to Nebuchadnezzar although they heard his expresse commands and saw the fiery furnace before them Julian the Apostate forbad the Christians to sing Psalms Risui ei catui furias suas esse intellexit Magd. cent 4. cap. 3. the very women and virgins did purposely sing the louder when the Emperour was to go by their doors that he saw his wrath was by them derided And those Psalms they picked out that condemned his Idols as that Psalm 135 ver 15. 16 18. Conscience rides in the second Charet and is Gen. 41. 40 43. 44. solo Deo minor soli Deo secunda Without thee saith God to conscience as Pharaoh once to Joseph shall no man lift up his hand or foot Onely in the Throne will I be greater then thou Conscience hath a kingly or magistratuall power but must not exercise an Arbitrary power It must be it self at his beck who is in the Throne Of whose subordination to God and his written Word and Law we shall speak afterwards in his proper place His third office is Testimoniall or to bear Consciences Testimoniall Office witnesse Rom. 2. 14 15. The Gentiles who had not the Law in Tables of stone as had the Jews had the Law written in their hearts which did shew it self in this work of Conscience Their consciences also bearing witnesse Rom. 2. 14. 15. c. This is the witnesse in a mans self a greater testimony then that of John This is the Epistle of Christ written in the heart Our rejoycing is this The testimony of our conscience 2 Cor. 1. 12. A testimony and certificate which Gods Spirit doth attest to and consent with Rom. 9. 1. My conscience bearing me witnesse in the holy Ghost In the mouth of these two great witnesses the state of a Christian is established For the Spirit it self witnesseth with our spirit that we are the Rom. 8. 16 sons of God Rom. 8. 16. This testimony of conscience is above a thousand witnesses be it Conscientia mille testes for thee or against thee 1 Job 3. 19 20 21. Turpe quid acturus te sine teste time Take heed wheresoever thou art what thou dost Conscience will out with all the secret passages it hath observed It is like Joseph among his brethren who carried home their ill report to their father and made them much anger Thou never sinnest without a spie or Gen. 37. 2. an observer and informer Do therefore as was said of Mr. Latimer who being examined in private spake more freely till he over-heard one behinde the Hangings whom he saw not present to take in writing what he said then he spake more warily Take heed what thou dost remotis arbitris Curse not the King no not in thy thought conscience the margin reads it scientia Arias Mont. conscientia Junius Nor the rich in thy bed-chamber for a bird of the air shall carry the voyce and thaâ— which hath wings shall tell the matter Eccles 10 20. Thine own conscience may be that bird Elisha did relate what was in agitation at the 2 Kin. 6. 12 King of Syrias Councell-table yea what passed in his Bed-chamber Such an observing witnesse hath every one continually with him do he good or evil Conscience is a witness and is like one of those two famous witnesses spoken of Revel 11. 3. who prophesied in sackcloth despised and opposed by the men of the world as the great Rev. 11 3. 5. 6 c. heart troubler and worlds tormenter they rejoyced made merry and sent gifts when they were slain these brought all plagues from heaven among men and could shut up Heaven it self fire came out of their mouth yet kill this if thou darest and keep it down if thou canst it will rise again after a few days stand upon his feet the sight thereof will terrifie and dismay thee but thou shalt know it will go up to Heaven there to accuse and condemn thee 4. The fourth Office of conscience is Judiciall Conscienecs judicial Office and Judge-like It doth passe sentence on thee and read thy doom Hence men are said to be convicted of their own Consciences Joh. 8. 9. Some are said to be self condemned Tit. 3. 11. Happy is he that condemneth not himself Rom. 14. 22. If our heart that is our conscience condemn us God is greater then our hearts to condemn us further But if our heart condemn us not then have we confidence towards God 1 Joh. 3. 20 21. Consciences sentence is the fore-runner of the last judgement Praejudicium Divini judicii as Joseph interpreted
Conscience doth not onely bear up the Spirit with invincible Patience under all Pressures but it anoints the head with oile and causeth the cup to run over with Joy and Consolation His excellencie herein is beyond all expression Good Consciences Peace is the Peace that passeth understanding It makes a Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam sunt Dies ejus jucundi quam si quotidiè lautissimè aleretur Junius in Ioc. on earth a continual feast Prov. 15. 15. The merry heart our late Translation readeth it hath a continual feast Bonus corde Ar. Montanus Laeti corde Junius He hath Benjamin's Mess before him his fare is far above the ordinarie The bread he hath to eat others know not of nor doth the stranger intermeddle in his joy He hath Jehojakim's Provision Every day a rate from the Kings Pro. 14. 10. Table all the dayes of his life even to the day of his death Jer. 52. 34. His feast is beyond Ahasuerus Royall feast which lasted the longest of any feast we read of an hundred and fourscore dayes Esth 1. 4. but then ended This maintains the heart as Salomon did his subjects with continuall undisturbed peace all the dayes of his life not by force and sword but by Prudence and Counsell This makes thee live Halcyon-dayes in life and sing the Swan-like note at death and leades thee into a new year of Jubile after the expiring of the former year of Sabbath The Good Conscience is it self the Conscientia bona titulus est Religionis Templum Solomonis Ager Benedictionis Hortus Deliciarum Aureum Reclinatorium Gaudium Angelorum Arca Foederis Thesaurus Regis Aula Dei Habitaculum Spiritus Sancti Liber signatus clausus in die Judicii aperiendus Nihil jucundius tutius ditius bona Conscientia Bern. de in t domo greatest Good a man can have and is the Procurer and Entertainer of all that Highest good that man is here possibly capable of It is the onely Paradise which God loves to walk in the onely Throne which Christ sits in the onely Temple which the holy Ghost dwels in it is the golden Pot which the bidden Manna is kept in the white Stone which the new Name is written in the Ark which the Tables of the Covenant are laid up in the earthen Pot where all our writings and Evidences are preserved in it 's Gideon's fleece which all the dew of Heaven falls on it is the soft bed which the wearie soul sleeps in it is the Top of Jacob's Ladder reaching unto Heaven Stevens Perspective looking into Hic est Lectus Animae in hoc requiem capit Bern. Par. Sermon Heaven Moses Nebo where first a view is taken of all the promised Inheritance and thence a few steps higher and he was in heaven it is indeed our Penuel God face to face 5. The Good Conscience is so extensive and communicative a good that it is not onely a real Good it self but makes all other things better where it hath to do whence it deserveth that denomination of good Conscience which it commonly is honored with Other things are called Good as Riches Honors Learning Eloquence c. which are not so really but onely in opinion nor do they make any man the better This makes all Good and Good better where it comes Your Riches Honours Great Parts you call them good but who is made good by them if Good Conscience be not there to do it Bad men may have them and bad they finde them and as bad or worse they leave them But this is that which is inconsistent with any badness no bad man can have a Good Conscience This makes all good it meets with and leaves them good whom it found evil It findes some sinful but leaves them holy findes some proud leaves them humble unmerciful it findes some leaves them charitable covetous it findes some leaves them content unjust and dishonest it findes men but makes them just and honest ere it hath done with them it findeth men unprofitable and good for nothing it leaves them profitable it findes some sad leaves them merry poor and leaveth rich dead and leaveth alive What a change doth this one thing make in the world It mends a Magistrate it mends a Minister it mends rich it mends poor for it mends all This alone would mend ill times mend ill Officers mend ill Lawes mend ill execution of good Lawes mend Church mend State and mend all What Plato said long ago of Common-wealths Tum demum fore beatas res publicas cum aut reges philosopharentur aut philosophi regnarent It would never be well in the world till either Philosophers were Kings or Kings Philosophers we may certainly say It will then be well with Common-wealths and not till then when they that are most conscientious are put in publike place and made Magistrates Rulers Commanders Officers Ministers c. or when they that are in such place be most conscientious Good Conscience is the Treasurie of good which therefore brings forth nothing but what is so Good Communication to edifie the hearer Good Conversation to edifie the Beholder yea Conscientiae ea est vis c. saith Dr Ames that it alters the nature of things it makes Actions in their own nature indifferent become good and Actions good become better as Conscience when not good makes lawfull and indifferent actions sinful and displeasing yea the most holy Action is turned into sin the sacrifice is abomination offered with a wicked heart Prov. 21. 27. How mightily doth it concern us to get this Good Conscience which hath so much of Good Epitomized in it which maketh Learning Parts Riches Honour Good yea makes Faith Repentance Praier Alms Holiness Obedience all Good when Good Conscience there which all cease to bee good if it were not for good Conscience commending them Therefore did Irenaeus well to resemble the Good Conscience to the Altar which sanctifieth the gift that is upon it Non sacrificia sunt quae sanctificant hominem sed conscientia ejus qui offert sanctifiâ—at sacrificium pura existens It is not sacrifice which can sanctifie a man and commend him to God but it is Good Conscience which sanctifieth and commendeth the sacrifice it self CHAP. XVI Of the danger and mischief of an evil Conscience THe Excellencie and Benefit of the Good The danger and mischief of an evil conscience Conscience is not so great but the evil and mischief of the evil Conscience is as great which is our second consideration and this will appear in three particulars 1. Here commonly is the first decay as in the Text you see Hymeneus and Alexander no sooner had put away their Conscience but they sink their faith when once Conscience is tainted and become corrupt then presently the Judgement then the Affections then the Life and what not Corruption in the Conscience is as poison in the spring head this fountain corrupted all the streams run muddie
who shall therefore walk in white for they are worthy these we may call the Phaenixes of the World The good Conscience saith Bernard is Rara Avis in Terris sed quò rarior apud homines eò charior apud Deum These men are the Noahs Lots Calebs and Joshuahs of their Generations for whom the World fares the better and of whom God takes special care when times are worst These are indeed the Chariots and Horsmen of Israel How happy is he that can say with Hezekiah Remember O Lord how I have walked before thee in truth and with a perfect heart 2. Kin. 20. 3. and have done that which was good in thy sight Or with Paul My rejoycing is this the Testimony 2. Cor. 1. 12. of my Conscience that in simplicity and godly sineerity I have had all my Conversation in the World I can stand up and say I have corrupted no man defrauded no man circumvented no man Let all the world stand up and say whose Oxe or Asse I have taken Premat corpus Secura cum corpus morie ur Secura cum anima coram Deo praesentabitur Secura cum utrumque in die judicij ante terrisicâ—m judicis Tribunal statuitur De Consc c. 3. Bern tremat mundus fremat Diabolus illa semper erit secura This man hath his house built on a Rock he remains secure whatsoever winds blow and when the rain falls and the flouds arise He is secure in Sicknesse and secure in Death when body and soul are dissolved He is secure in Judgement when Heaven and Earth shall be dissolved and secure to Eternity when the wicked are destroyed He hath the Ark pitcht within and without he hath the Hid Manna and the white Stone He hath bread to eat others know not of His Candle goâ—s not out by night His Gleanings better than the Worldlings Vintage His dry morsel sweeter than a house full of Sacrifices with strife and contenton His Corner of the house top or Wildernesse more delightfull than the fair and large house where that clamourous and contentious Shrew the unquiet scolding Conscience is continually dropping or scalding rather This man his walks are in the wood dropping with Hony his dwellings upon the mountains of Myrrhe his lodging upon beds of Spices This man hath the best fare and merriest life in the 〈◊〉 1â— 15 16. World A continual Feast Feasting yoâ— know is not ordinary fare it is for no manâ— ease to Feast every day Some great meâ— have Feasâ—ed may be once a year as rich Nabal Kings and Princes on their Birth-dayes as Pharaoh and Herod Job had a great State to set out his Children withal they Feasted often but not every day at the same house but took their turns Ahasuerus had a Feast of an hundred and fourscore dayes lasting the longest that we read of yet he was King of an hundred twenty and seven Provinces God appointed his People should Feast of old yet but three times in the year except it were the Sabbatical year and the Jubile then all was Festival the whole year throughout and in the Jubile for two years one after another No man ever Feasted alway but that Glutton Luk. 16. 19. This man exceeds them all he hath not one great Dinner as at a Christmas Feast or one good Supper as at an Vniversity Commencement and away But every day is Festival with him his whole life is a Sabatical or Jubile life He is ever either Feasting or Feasted at home or abroad Either he is Feasted abroad and Supping with Christ or Feasting at home Christ Supping with him Yea this good Conscience is to Jesus Christ and to the Soul too both the feasting room and the feasting fare it is the Chamber and it is the Chear Christ will come into no other room but this This Sit Conscientia pura ut Deum perducat aâ— hospitium nostrum Bern. de iu. domo is his Vpper Chamber furnished and made ready where Christ will sit down with his Disciples and Servants and this the fare Give me thy heart saith he The Purity of Conscience is our best Dishwhich we can Feast him withal and the Peace of Conscience is Christs best Dish which he Feasts us withal Thus you see what a good House-keeper the good Conscience-keeper is He hath a continuall Feast saith Solomon Pro. 15. 15. And in the two following verses he answereth two Objections of the worldly mans making First they ask Hath he so much feasting I pray you what is his State first And secondly What good Chear hath he at his Table To the first he answereth ver 16. He may be but a poor man to see to yet he keepeth such a good house for Better is his little with the Fear of the Lord than great treasure and trouble therewith And for his good Chear on his Table it may be it is but homely yet his Dinner of Herbs where Love is the Love of God is is better than a stalled Oxe and Hatred therewith So that Solomons meaning in those three verses is that a Good Conscience is a Feast alone and Riches alone and Mirth alone and that all good is contained in a good Conscience which is a most comprehensive good CHAP. XXIV Of the Vse of Examination HAving already shewed what good Conscience is in general what his Nature what his Offices what is the Excellency Necessity Utility Benefit Comfort and Happinesse of it what the several kinds of good Conscience in particular are and what their Marks and Characters and what is the Mischief and Misery of an ill Conscience and what the Difficulties of getting and keeping the good and escaping the bad Let it now be every mans care to Try and Examine himself how much of Consciis in him and what the constitution of his Conscience is How much of Faith Purity Sincerity Tendernesse Quick-sightednesse Well-spokenness Honesty Inoffencivenesse Passivenesse and Charity is in his Conscience that he may take his part in the Promises Comfort Happinesse and Priviledges belonging to the good Conscience or whether he never had yet any good Conscience at all or have lost what he had or whether that he takes for good be not bad whether he be not the man that hath onely a natural Conscience or an ill troubled or an ill quiet whether his Conscience be not an erroneus or scrupulous or stupid or Lethargick or seared Conscience And so whether those former Reproofs Terrors Threats and miseries are not like to pursue and overtake him I shall not need here to come to any more new marks of discovery if you have well attended what was spoken all along in handling those particular good Consciences with their properties whereto I now refer you Only let every one remember that of the Prophet Malachie Therefore take heed to Mal. 2. 15. your Spirit saith he let evey one be well versed in himself There are three Books well studied and compared one with
is certaine whatsoever Trade the other was of how ominously fatall is it to the undertakers themselves when private Mechanickes do presumptuously invade the Ministery and become publique Preachers 3. There is no dividing between Faith and a good Conscience leave Orthodox Faith and farewell good Conscience or let go good Conscience and you have seene the last of Faith it sinkes it shipwracks 4. How true is that of 2 Tim. 3. 13. That evil men and Seducers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waxe worse and worse deceiving and being deceived seldome staying when they begin to shrinke from their former sincerity and strictnesse till they arrive at the highest of impiety going from sinne to sinne and from Error to Error till by the just judgement of God they are given over to become open Blasphemers and outragious Persecutors 5. Every vicious and infectious Teacher and every bold Broacher of Doctrines corrupting and staining the simplicity of the Faith and every Member of a corrupt and dissolute Conscience are not to be Tollerated and permitted in a new Testament Church but all such are deservedly excommunicated the Church who have once excommunicated Conscience and they justly suffer in being delivered up to Sathan who have wickedly sinned in delivering Doctrines of Sathan No liberty here you see for every kinde of Conscience 6. Yet are not visible and open censures but for visible and open sinnes not for Errors in judgement concealed but published not for want Publice declarantur pertinere ad regnum Satanae quippe qui non pertineant ad regnum Christi Piscator of faith but for opposing it 7 Excommunication Clave non errante is a solemne and dreadfully operative Ordinance a shutting out of Heaven a shutting up in Hell him who is justly cast out of the Churches fellowâ—hip by that censure He is delivered up to Satan 8 The end of Excommunication and all Church censures is not to serve to the destruction 2 Cor. 10. 8 13. 10. 1 Cor. 5. 5. of the Censured or Private revenge of the Censurers but to edification onely That the offender may be terrified and reclaimed The Traditi sunt ad emendandum non ad perdendum Sedul in locum flesh destroyed that the soule may be saved and that others may be warned and so the infection stayed That they may learne not to blaspheme Vt Castigatione hac adducti desinant falsum suum dogma spargere Piscator But none of these doe I intend to stand upon though I shall have occasion to meet with them in prosecuting the intended Doctrine To the words Holding Faith and a good Conscience c. Holding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator It signifies properly Having and so translated 1 Pet. 1 Pet 3. 16. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having a good Conscience here Holding To have and to hold in our English speaking are usually put together It is not enough once to have or for some while to have Had unlesse we ever have and hold them Faith Either take it first for that which we call Grace-faith Fides quâ creditur That hee should Hold Act Maintaine Exercise the grace of saving and lively Faith Or Secondly for the Doctrine of Faith Fides quâ creditur In which sence it is used Chap. 3. 9. 4. 1. Tit. 1. 13. Jud. v. 3. And Expositors do generally understand it so here that Timothy should 1 Tim. 3. 9. 4. 1. Tit. 1. 13. â—ud v. 3. hold the wholâ—some forme of sound words and still retaine the old received Faith in Orthodox Doctrine for the grace of saving Faith will not be long kept in the heart unlesse we keepe the Doctrine of sound faith and principles in the head And a good Conscience Conscience you seldome 1 Tim. 3. 9. 1 Pet. 3. 16. Acts 23. 1. Heb. 13. 19 see it without an Epethite and this usually is his Epethite Good Conscience so in many places Cap. 3. 9. 1 Pet. 3. 16. Acts 23. 1. Heb. 13. 19. Faith had no Epethite of Good you doe not Ordinarily see other Graces called Good as good Love good Repentance Zeale Hope Patience or the like But ever good Conscience The other graces are commonly Nemo tam perditus est ut sit omni conscientia planè expers Ames good or few have them but those that are good But Conscience is a thing which all have though a good Conscience but few therefore get and hold a good Conscience or have none at all Which some having put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua repulsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de trudo depello arceo ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trudo pello Act 7. 27. 39 Beza Expulsa Piscator quam Repellentes Vulgar Transl thrusling it away This word is used Acts 7. 27. He that did his Neighbour wrong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trust Moses away as a busie body and an intruding intermedler so did these thrust away Conscience as if it had been a troublesome usurper over them So after Act 7. 39. The rebelling Israelites thrust him from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They would cast off and eashiere Moses no more receive his Dictates nor obey his directions but would set up another Captaine whom they would follow or lead rather into Egypt Thus did these in the Text cashiere and throw off conscience from his be trusted employment and would follow their owne swinge This word is used also Rom. 11. 1. 2. Hath God cast away Ro. 11. 1. 2 his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 2. He answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath not cast away or reprobated his people whom he foreknew But these did reprobate Conscience and would make it a cast away as not to be retained in times of Gospell Light and liberty So that in this place the Translation is with the softest and more gentle it is here then in any other place when it is rendered they put away good Conscience It might have been read they thrust off threw away cashiered disclaimed and even reprobated it Concerning faith made Shipwrack Fide Vacui facti sunt They were emptied and eased of their faith Syriack transl Their souls are Shipwrack'd their Faith Grace Ship-wrack'd aleak being sprung in Conscience the Vessel they lost all they had and saved not the use Comfort Confidence Joy or feeling of former Faith and beleeving Nor did they preserve their former simplicitie and integrity of judgement in matter of Doctrine and Truth But as Conscience was reprobated to their judgement their judgement is now wholly reprobate concerning the Faith Now the words being opened you see they are a Magazine or Panoply of Armor and Ammunition to furnish Timothy and each good Minister yea every Christian with the most necessary and usefull armes both to warre that good warfare v. 18. And to prevent this evill shipwracke v. 19. Timothy thy charge is that thou war a good warfare thy duty is
joynes faith and the good conscience together viz. cap. 1. v. 5. v. 19. cap. 3. 9. Indeed they cannot be parted The life of faith is ever bound up in the life and bundle of good conscience There is no good faith where not good conscience nor yet good conscience where true faith wanting where you see the one looke and you shall finde the other These two are like the Churches two breastes Cant. 7. 3. compared to two young Roes that are twins that are bred and fed and grow and thrive and decay and live and dye together The best Gold and this Bdellyum of a good conscience is no where to be found but in the Havilah of Faith Faith it is which purifyes the Gen. 2. 12. heart Act. 15. 9. and mends the conscience The Tree of Life only grows in Paradise good conscience onely in Faiths Garden Faith is the grace and sheafe To which all other graces and sheafs must bow and do their obeysance This casts her crown at the feet of Christ therefore they all set their crowns on the head of this Faith mends and commends every thing Faith gives being denomination and acceptation to every Gospel Graee and comfort and duty No love without Faith Gal. 5. 6. Phil. v. 5. No obedience but obedience of Faith Rom. 1. 5. 16. 26. No Repentance without Faith Mar. 1. 15. so faith and patience Heb. 6. 12. Faith and hope 1 Pe. 1. 21. No joy but joy of Faith Phil. 1. 25. No works but works of Faith 1 Thes 1. 3. No duties without faith The prayer of Faith Iam. 5. 15. Hearing of Faith Gal. 3. 2. No life but the life of Faith Gal. 2 20. This is the salt that seasons every sacrifice So look first for Faith when thou imaginest thou hast a good conscience Let us draw neer saith the Apostle Heb. 10. 22. with a true heart in full assurance of Faith having our hearts sprinkled from an ill conscience c. No true heart no assurance nay no Faith where no good conscience yet Nor good conscience to be looked for where Faith is not first to be found Among the Heathen Sages and Philosophers you may read good Sentences hear good expressions finde some good Actions but no good consciences because without Christ and without Faith Among a thousand Civilized morall persons not one good conscience because no Faith For it is the Apostles Rule Tit. 1. 15. To the unbeleeving and impure is nothing pure but even their mind and conscience is defiled None were found among the ordinary sons of men men of better tempers sweeter natures lovely and praise-worthy Deportments for Personall and Heroick vertues for sundry memorable sayings and generous actions then were Titus Trajan Hadrian Antoninus Pius Antoninus Verus his Brother yea Valerian and that so much detested Julian yet nothing of good conscience in any of them all strangers to the knowledge and Theory of it All Enemies to the Practise and Power of it All Persecutors of the truth in their severall times and reignes Titus is called Amor deliciae generis humani Trajanus alioqui civiliter bonus laudatus princeps ob justitiam humanitatem adeo clarus ut postea laetae acclamationis quoties Crearetur Caesar praebuerit formulam sis faelicior Augusto Melior Trajano dixisse fertur praefecto praetorij gladium ei tradens Hoc Ense contra hostes utere si justa mandavero contra me si me videris injuste agere c. Hadrianus ingenio excelluit omnium doctrimarum capacissimus Dixisse fertur Imperatorem erga unumquemque debere esse talem qualem si privatus esset sibi vellet esse imperatorem at in Reguâ— Christi nullas portas regi gloriae aperuit sed inter milites est qui Christum crucifigunt Cent. Magd. Cent. 2. cap. 3. De persecut sub Traiano Hadriano Antoninus Pius solitus est dicere se malle unum civem servare quam mille hostes Occidere M. Antoninus Verus ingenio eruditione valuit Philosophi nomen adeptus est A Philosophiae studijs nec imperij negocijs nec Bellicis occupationibus unquam se avocari aut distrâ—hi passus est ex illis optimus imperator formatus multa in Remp. Rom. contulit praeclarissima merita Talem se omnibus praestitit ut ab omnibus amatetur At quo in suos commodior eo in Christianos gravior hic Antoninus Cent. Magd. cent 2. cap. 3. Valerian a most bloudy and Raging perecutor was princeps laudatus de quo scribit Trebellius cum senatus authoritate Censor crearetur in senatusconsulto has fuisse voces Valeriant vita censura est ille de omnibus judicet qui est omnibus melior Ille de senatu judicet qui nullum habet erimen ille cui nihil potest obijci de vita nostra sententiam ferat hunc censorem omnes accipimus hunc omnes imitari volumus cent 3. cap. 3. Julian equall to any of them scientia Philosophia Graecarum litterarum in eo magna fuit Iâ— studijs tanta assiduitate usus est ut semnum defraudans suum totas noctes interdum illis daret similis Tito existimatus bellorum successibus Trajano comparatus clementia Antonino Pio moderatione M. Aurelio Antonino litteratum scientia magnis Philosophis Magd. Cent. 4 Cap. 3. Hold faith and a good conscience saith the Text Hold the mystery of faIth in a pure conscience 1 Tim. 3. 9. Good conscience is the Ring faith the Gemme and Jewell enriching and adorning this Ring Good conscience is the Cabinet faith the Pearle lockt up in it Good conscience the Ship faith the Merchandize that the Field this the Treasure hid in it faith the Apples of Gold this the Pictures or Tables of Silver in which it is set Faith is the Christians eye good conscience is the Christians eye-lid with the eye-lid men cannot see at all no sight at all in conscience where faith is not nor can the best eye see long without the eye-lid to cover and defend and guard it from dust and other injuries faith without conscience keeping it will soone decay Faith is the wise virgins Lamp good conscience is the Oyle that feeds it or make faith the Oyle good conscience is the Vessell that containes it what can the Lampe do without Oyle or Oyle without a Vessell So what 's Faith without good conscience or this without that But to conclude this correlation and agreement between faith and conscience or the relation and preheminence of faith to conscience with that of the Apostle 1 Cor. 11. 8 9. 11 12. speaking of the relation between man and wife made to be meet helpers each for other So is faith to conscience so is Gen. 2. 18. conscience to be to faith it is not good nor safe for either to be alone The man is the glory of God the woman is the glory of the man saith he ver 7. So say I faith setteth the Crowne on
Christs head is his glory good conscience sets the crowne on faiths head is faiths glory For though there be two great preheminences which faith hath above Conscience the same that the man hath above the woman 1. That the man is not of the woman but the woman of the man hoc est taken out of man so faith is not out of conscience but conscience out of faith 2. Neither was the man created for the woman but the woman for the man Nor was faith created for consciences use but conscience for faiths Yet he concludes v. 11. Neverthelesse neither is the man without the woman nor the woman without the man in the Lord So neither is faith without good conscience nor can good conscience be without faith in the Lord For the Relation is Reciprocall and the dependance and benefit mutuall ver 12. For as the woman is of the man so is the man also by the woman but all things originarily and primarily of God So also here it is as good conscience is of faith so faith is by good conscience but both of God for mutuall comfort and delight And from this couple the Church is propagated and increased to this day These two as Leah and Rachel build up the house of Israel faith bearing children to the Church on good consciences knees and good conscience bringing up those children which faith hath borne at her breasts as Ruth brought forth children for the comfort of Naomi and Naomi brought up those children for the ease of Ruth Hold Faith and you are sure of a good Conscience CHAP. VI. Of a pure Conscience THe second good conscience is the Pure The Conscience of purity Conscience The fine Linnen clean and white Rev. 19. 8. is the righteousnesse of Saints and the Lambes wifes ornament The pure cleane and undesiled conscience is the inherent and internall righteousnesse of the Saints and the Ornament of the Christian Of this good conscience the Apostle speaketh often to Timothy 1 Tim. 1. 5. The pure heart and good conscience and faith unfeigned put together and 3. 9. Holding the mystery of faith in a pure conscience 2 Tim. 1. 3. I serve God from my forefathers with a pure conscience The former goodnesse of conscience by meanes of faith makes the conscience good before God the justified conscience This of purity makes it good before men the sanctified and renewed conscience that was by the blood of Christ this is by the Spirit and Grace of Christ Of this wee have spoken somewhat already chap. 2. therefore shall need to say the lesse here Blessed are these pure in heart they shall see God Mat. 5. 8. And 1 John 3. 3. He that hath this hope of seeing God as he is must purifie himselfe as God is pure God is a God of pure eyes and cannot Good conscience is of Hab. 1. 13. pure eyes and must not behold iniquity Great are the comforts benefits and priviledges of this pure conscience and high are the promises made to it With whom will God shew himselfe pure but to and with the pure And to the froward he will shew himselfe Psal 18. 26. Lev. 26. 23 24. as froward To them that walk contrary to him he will walke contrary to them Who is he that shall ascend the hill of the Lord Or who shall stand in his holy place He that hath the cleane Psalme 24. 3 4 5. hands and the pure heart who hath not lift up his soule unto vanity This is the man who shall receive the Blessing of the Lord and righteousnesse from the God of his salvation In the pure water thy face may be seen which cannot in muddy water In a pure conscience Gods face is to be seene no where else in earth and by none in heaven but by the pure in heart This is the Mountaine of transfiguration where Mar. 9. 1 2. alone the Kingdom of God is seene coming with power This is the only Isle Patmos where Rev. 1. are the Revelations and Visions of the Sonne of man Here is Gods Booke with seven Seales unsealed This is the Sanctum Sanctorum beyond that in Solomons Temple all overlaid with pure Gold in which God doth dwell sit upon a Mercy-Seat and make known his minde giving answers whensoever consulted with and enquired after herein The pure conscience is the Heart after Gods heart who is all for purenesse he loveth Righteousnesse and hateth all uncleannesse No Sacrifice in which was any Blemish or Spot Psal 11. 7. 45. 7. was to be offered no Sacrifice with Leaven no Priests sonne might come neere to Officiate Lev. 1. 3 10 Lev. 2. 11. Lev. 21. 18. in whom was any blemish no High Priest presume to sacrifice in any legall uncleannesse on him But his standing Rule is I will be sanctified in them that draw neere to me Lev. 10 3. None were to come in to the Persian King but such as were first purified and had passed through twelve whole moneths in a course of purification Esth 2. 12. What manner of persons ought they to be then that shall come before God either to waite on the Ministery or to partake of Ordinances And what measure of Purification should we come addressed withall Now this Purification is that of Conscience especially Heb. 9. 14. and 10 22. Therefore wash thy heart O Jerusalem that thou Jâ—r â— 14. Mat. 23. 26. mayest be saved Let not vaine thoughts lodge in thee Purge the inside of the cup and platter O Pharisee that thy outside may be cleane also But in these dayes there is much of Liberty little of Purity of Conscience Shall we call them pure with the bag of deceitfull weights and with the wicked Ballances as the Prophet Micah saith Micah 6 10 11. Are there yet the Treasures of wickednesse in the house of the wicked and the scant measure which is abominable and shall these be counted pure There is a Generation indeed pure in their own eyes who are yet not washed from their filthinesse There is such a Generation O how lofty are their eyes and their eye-lids lifted up Prov. 30. 12 13. speaking too lively of such a generation as ours is Shall we say such have any thing of conscience or grace in them who can live loosely speak scurrilously and scoffe at purity holinesse strictnesse and all piety Where shall the wicked and ungodly appeare if onely the pure in heart are blessed Take heed then of all impurity and defilement by any allowed sinne whatsoever weakneth Purity wasteth Peace Conscience is the Temple of God whosoever defileth this 1 Cor. 3. 17 Temple destroyes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is and him will God destroy The craâ—â—â—r flaw in the Bell not so much lesseneth the soundnesse as marreth the sound of the Bell. How few good Consciences are there then in these impure and licentious dayes to be found when purity and strictnesse is exploded as a badge of
a carnall legall abject and low spirit and boldnesse loosenesse frollicknesse accounted Gospell-like walking and the onely proofe of our Redemption and the best Plerophory But know the grace of God teacheth us another Lesson It Tit. 2. 12 13. teacheth us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world The righteous God loveth righteousnesse Psal 11. 7. And with the pure God the Holy One of Israel nothing is approved but purity This is his Image this his Superscription Nothing but this is Gods and to be rendered to God The Kings Coyne hath his Image within as well as his Superscription without the Ring the Christian must have his Image within or it is in vaine to subscribe our selves and to be surnamed by the Es 41. 5. name of Israel The right faith of the Gospell is purifying faith Acts 15. 9. Gospel hope is purifying hope 1 Joh. 3. 3 True love pure love 1 Pet. 1. 23. Our Religion must be pure Jam. 1. 27. Hearts pure Jam. 4. 8. Mindes pure 2 Pet. 3. 1. Wayes pure Psal 119. 1. Hands pure Psal 24. 4. Prayer pure Job 16. 7. Incense pure Malac. 1. 11. Indeed all must be pure King Soloâ—â—â— had not a Vessell in either of his houses that at Jerusalem or that of the Forrest of Lebanon but was all of pure Gold he would be served in no other 1 Kin. 10. 21. God will have no other Vessell in either of his Houses that of Jerusalem the Church Triumphant or this Countrey-house as I may call it in the Forrest of Lebanon the Church Militant but what is of pure Gold of beaten tryed and refined Gold Silver was nothing esteemed in the dayes of Solomon Civility and externall Morality is too meane for God too base to enter Heaven The Kings Coyne I said before hath his Image on it it hath first his Image on the one side and then the Kings Armes or the Kingdomes Armes on the other Such is the right Christian he hath this Image and Effigies of God Purity and Righteousnesse stamped on the one side of his conscience and the Kings Armes or the Kingdom of Heavens Armes on the other Peace and Joy in the Holy Ghost The Kingdome of God saith the Apostle or if I may so call them the Effigies and Armes of the Kingdom is Righteousnesse and Peace Joy in the Holy Ghost Rom. 14. 17. It is observed that the floore of Solomons 1 Ki. 6. 30. Temple was overlaid with Gold both within and without that is to say both the Sanctum Sanctorum and the Atrium sacerdotum the Court of the Priests as it is called 2 Chron. 4. 9. Although the Great Court called the Atrium Populi were not so So it is the minde and will of God that not onely those holy glorified Saints that are within the Vayle of the Sanctum Sanctorum and the Church Triumphant but all those within his true Church distinguished from the world should have the same purity and holinesse although not the same measure Purity is the floore and paving of both Militant and Triumphant Church CHAP. VII Of the sincere Conscience NExt to pure conscience comes the sincere being much alike often taken promiscuously one for the other but though they may never be divided and parted may thus be distinguished Pure is opposed to what is filthy defiled uncleane profane impure Sincere Purity and integrity how they differ is opposed to false deceitfull counterfeit hypocriticall imaginary Every sincere man is really pure and endeavours so to be found but every pure-seeming person is not sincere nor doth intend so to be Sincerity is the glory of purity and of conscience and of every person grace or action It must be sincere faith if any 1 Tim. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith unfaigned Sincere love if any 1. to Christ Eph. 6. 24. Grace to all them that love the Lord Jesus in sincerity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. If to men Rom. 12. 9. Let love be without dissimulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good Hezekiah whatever he did he did in his integrity and with all his heart and so he prospered 2 Chron. 31. 21. The sincere is ever a good conscience no sooner sincere but presently good no longer good then can be called sincere Sincerity is the soundnesse health and right constitution of conscience Sincerity here is all our Gen. 6. 9. Job 1. 1. perfection Noah Job and others were called perfect in their generations onely because upright and sincere Sincerity is Earths highest perfection we cannot go higher Innocency was Paradises purity is Heavens Of this conscience Paul speaks 2 Cor. 1. 12. Our rejoycing is this the Testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world c. In which words foure things are very remarkable 1. What is the best temper and complexion of conscience 2. What the clearest markes and best proofes to evidence it 3. What is the worst disease and most destructive enemy to it 4. What is the fruit and benefit of it 1. The temper of the best conscience is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly sincerity or as the words are The sincerity of God in all our conversings with men 2. The clearest markes of this sincerity are naked and downright simplicity simplicity of God as it is called and the grace of God 3. The most common but dangerous enemy to conscience which is ever the bane and death of sincerity is fleshly wisdome in sincerity not in fleshly wisdome the more of that the lesse of this Not in fleshly wisdome but by the grace of God nothing so opposite to Gods grace as humane and carnall wisdom if the one increaseth the other ever decreaseth 4. But the fourth thing is the benefit of such a constitution and freedome from this distemper which is above all expression It maintaines the soule in a plight of rejoycing and in a state of glory as it were amidst many pressures when the outward man was ouerburdened sentenced to death and despairing of life and of all outward reliefe vers 8. Wee were pressed out of measure above strength insomuch that we despaired even of life but we had the sentence of death in our selves c. yet there as in another place 2 Cor. 6. 10. he saith As sorrowing yet alway rejoycing As dying yet behold we live Blessed be a good God and well fare a good conscience for it It makes such an alteration that like the night starres when all day light is off the Heaven Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leigh Crit. Sacr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illae res proprie dicuntur quae suum duntaxat nativum colorem praesertim album retinent nullo alio admisto ut lilia lana candida farina sincera est quae non est fermento corrupta Zanch. then do these appeare so
sapienter descendere in infernum Ber. de vit Sol. discretion and go a wise and learned way thither These keep the key of Knowledge but mean not to go into the Kingdom of Heaven themselves but the key of Conscience the poor and simple and unlearned ones in the world get and presse after the Kingdom of God and enter in Surgunt indocti et rapiunt Regnum Coelorum nos cum doctrinis nostris sine corde ecce ubi volutamur in carne sanguine Aug. Conf. l. 8. c. 8. The Publicane and Harlot conscienciously humbled enter into the Kingdom of Heaven before the Pharisee elated with his greater knowledge And the illiterate Christian is able to read his name in the book of Life and his Duty in the Book of Conscience when the most literate Scribe and Learned Scholler can do neither CHAP. X. Of the well spoken Conscience Of the wel spoken conscience THe well-spoken Conscience is that which can make the Soule a good Answer or upon just Occasion can make fit Demands and put forth his Queres This is that good Conscience or rather Property of it which Peter commendeth so much resembling it to Noahs Arke and saith of it that it saves us 1 Pet. 3. 21. The like figure whereunto even Baptisme doth also now save us not the putting away of the filth of the flesh but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The answer of a good Conscience towards God Which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well or rather an Interrogation then an Answer Stipulstio Some thinke the Apostle doth allude to that Practise of Demands made in Baptisme Credis Credo which Practise though very Ancient yet may be questioned whether so Ancient Our Translators have chosen rather to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Answer And in this sense it tells us what conscience hath to do First It makes a good and ready Answer to God It is ever as quick of Speech as it is of Sight or of Hearing when God saith Seeke ye my face my heart saith David talkd of it and went up and downe with it Thy face Lord I will seeke Psal 27. 8. It is written of me that I should doe thy will Psal 40. 8. Conscience replyes thy will O my God is my will Thy law is in my heart I am content to do it Conscience goes often into Habukuks watch Hab. 2. 1. Towre and watcheth listening what the Lord hath to say and studieth what to answer when he is spoken unto Speak Lord saith Conscience for thy servant heareth yea Conscience is 1 Sam. 3. 10. ready to aske and listen Lord what wilt tbâ—u have me to doe As Augustine often da quod Act. 9. 6. jubes et jube quod vis Lord give what thou commandest and give what Command thou wilt Loquere Magister bone libenter te audio et cum adversaris mihi et cum irasceris audio te Cyprian Secondly It makes a good answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God according to that Precept 2 or 3 verses before 1 Pet 3. 15 16. Sanctifie the Lord God in your hearts and be ready alway to give an answer to every man that asketh you a Reason of the hope that is in you with meekenesse and reverence having a good Conscience that whereas they speak evill of you as of evill dooers they may be ashamed that falsely accuse your good conversation in Christ So that with S. Peter it is a matter of Conscience and a marke of a good Conscience to be ready to yeeld an account of our Spirituall state when it is required of us Nicodemus thought he was bound in Conscience to stand up and make an Answer for Christ when he was unjustly condemned in the Consistory being never heard and never summoned Doth our Law condemnn any man saith he before it heare him and know what he doth Good Conscience cannot be silent Jo. 7. 51 and fit still without an answer when any cause of God is in hand A good Conscience thinks it is the heaviest crime that can be laid Blasphemiam ingerit religioni quam colit quiâ—quod confitetur ante omnes non impleverit Cyprian to any mans charge to be silent for God Let them call me Adulterer Theife c. or what they please said Luther so that I may not be charged with wicked silence in the cause of God Thirdly Good Conscience makes many a good answer fot ones selfe when under the greatest cloud of Censures and Suspitions or under the Aspersions of all Obloquies Ro. 9. 1. I speake the truth saith the Apostle and lie not my Conscience also is my witnesse This the same Apostle glories in in another place we are as deceivers say you but yet True men saith 2 Cor. 6. 8. 9. Conscience As unknown say you well enough known saith Conscience Conscience makes the best Certificate and gives the best Testimony to any man that hee can have with which Certificate he may confidently travell and passe the whole world over yea at last with this he shall not feare to enter Heaven conducted thither by a guard of Angels Fourthly When any businesse of greatest consequence is under consideration Conscience puts the best answer into thy mouth and will readily resolve what is to be done Enquire-still at Consciences mouth and say as Paul to Philemon without thy advice wil I do nothing consult not in such cases with flesh and blood with safety and policy but with conscience and duty and the answer is ready Phil. v. 19 Habes spacium trium dierum in quo deliberes velisne Romam reverti aut aliquem locum quo traducaris eligere cui ille trium dierum vel etiam mensium spacium rationem non immutat quare mittas me licet quo velis Magd. Cent. 4. c. 3. we need not crave time As Liberius a Godly and Orthodox Bishop of Rome when convented before Constantius an Arrian Emperour and charged there with stubbornes for partaking with Athanasius answered most freely before the Emperour at last when after all faire perswasions and sharp threats he found him persisting in his former resolutions he gave him then three dayes time to consider of it whither then to returne to his Bishoprick at home or to be banisht or to set downe what he would make choice of He answers O Emperour send me whither thou wilt three dayes or three moneths are all one to me Truth and reason do not change with time So into banishment he was sent If men would in their straites when they know not what to resolve upon cast their lot into the lap of Conscience they should have a more certain easie and compendious resolution then by consulting with flesh and blood and reading sometimes many discourses Cathedram habet in conscientia qui corda docet Conscience should bee made Doctor of the Chayre It is the most sound Divinity Reader and oftentimes the most satisfying Casuist in the world
soul that was formerly as tender of sin as the mother of her childe with her own hands slaies and strangles it 14 Note This man again you shall finde him ever consulting rather with honesty justice and duty then with honour commodity and safety If he promiseth passeth his word giveth his hand bond or oath he changeth not though it be to his own prejudice and Psal 15. 4. damage That famous Regulus I now speak of having given his faithfull promise to return again being discharged upon his Paroll though he knew he should die if he did make it good returned again yeelded himself their prisoner again delivering this memorable Maxim to his eternall fame Fides hosti data est servanda Faith is to be kept with whatsoever enemy and upon whatsoever perill This also made Austin so much to extoll him as I said before as a man not altering with his fortunes greatnesse made him not swell nor affliction could make him shrink â—ad tanta exitia revertit Intrepidus Aug. ubi supra Mr. Latimer though he had notice before that the Pursevant would come for him would not absent himself yea when the Pursevant having delivered his Message was willing to have left him behind that he might have made an escape he made himself ready to go along with him Here was no consulting with flesh and blood but with conscience duty and the honour of the Gospel 15 Note Lastly this man alone in the cause of Christ and Religion dare stand it out against the whole world as Athanasius and Luther in their severall Generations sustained the rage and fury of the age they lived in yet were nothing discouraged The three most eminent of all David's valiant men purchased their honour by some singular exploit one of them did the work of many Adino the Eznite the first lift up his Spear against eight hundred at one time and slew them Eliazar the son of Dodo stood his ground and endured the shock of the Philistines Army when all his men had left him The like did Shammah the third of them 2 Sa. 23. 8 9 10. The Philistines were gathered together in a Troop where was a piece of ground full of Lentiles the people fled and left him he stood the charge and beat off the Philistines and made good his ground These things did those three mighty men So a man of conscience considers not so much the danger that lies before him as the duty and necessity that lies upon him to appear in such a time and cause A fiery Elias is the more jealous which is the greatest measure of tenderness and love of the cause truth and worship of God when the whole world is halting between a God and no God and when all his fellow Prophets were slain and butchered and he himself was left alone yea his life laid out for then was a fit time for him to shew his courage and fidelity or jealousie as he calls it 1 Kin. 19. 10. We finde by experience the fire to burn most scorchingly in the extreamest frosty weather and the most generous conscience is then most forward and fervent when he lives in a cold and freezing climate And so much of the tender Conscience CHAP. XIII Of the suffering Conscience THe last conscience we spoke of was the Of the Passive and suffering Conscience Tender Conscience here we are to speak of another Conscience as good as that but quite of a different nature that is the Passive and hardy Conscience which is to admit of no fear timorousness or tenderness at all in it as to suffering as the former was not to allow of any patience or boldnesse at all as to sinning Yet are they not so opposite neither as they may seem to be but both are to be found in the same persons gracious dispositions alway agreeing together and one helping and increasing another The more of that Tenderness we spoke of in the last Chapter the more of this Passiveness if need be will be found of which we speak here yea this hardiness proceeds from that tenderness and is inseparable from it therefore it is fitly handled next to it For as there is a bad base and sinfull tenderness that proceeds from as sinfull a hardness or hardness so is there a holy and honourable hardness that proceeds from the best tenderness There is a childish softness and effeminate tenderness of face and flesh which comes from hardness of heart and there is again a gallant and resolute hardness of face and back as unto men to indure all kinds of pains and tortures which comes from reall tenderness of heart and conscience before God Good Conscience then must not be bred so daintily and kept so tenderly but that it may digest the worlds hardest usage and coursest fare it must be Patiens famis frigoris ensis ignis Patient to all sufferings impatient onely of sin This puts within a man a heart of adamant and upon a man a face of brass or flint He is not dashed out of countenance with the fiery countenance of inraged Tyrants nor made to tremble at the sight of a seven-times-heated fiery furnace We are not carefull to answer thee O King in this matter This is that Conscience which St. Peter so highly commendeth 1 Peter 2. 19. This is thank-worthy saith he if a man for conscience toward God indure grief suffering wrongfully You have not such an expression in all the Bible again that any thing should be thank-worthy with God for our Saviour saith Luke 17. 9 10. Doth any Master thank his Servant when he doth what he commands I trow not So nor can we expect thanks but when we have done all we are to say unprofitable servants we have but done out duty But here St. Peter ver 19. saith This is thank-worthy c. and repeateth it again ver 20. If ye do well and suffer patiently this is acceptable or thank-worthy with God This is a mighty honour put upon this Conscience we must therefore get it Know that all is nothing if this be wanting Not thy Conscience of faith puritie and sinceritie not thy Quick-sighted well-spoken well-doing not thy Inoffensive or Tender Conscience if thou have not also this Propertie All is not worth a Thank As all thou canst do is not worth a Thank if not for Conscience sake so it seems Conscience it self is not worth a Thank if not for suffering sake This did commend the Christians in old times they had learned to suffer as much for Religion as we to dispute for it or rather against it They could be content to be bound that Truth might be at libertie and to die that Religion might not die and they chose rather to suffer for the Gospel then that the Gospel should suffer through them They were more willing that Religion should live upon them and their ruines then we are to live upon Religion and its ruine now adaies Any thing was easie for them
follow the example of all sufferings Jesus Christ who being 1 Pet. 2. 21 22 23. reviled reviled not again when he suffered be threatened not but committed his cause to him who judgeth righteously yet had he done no evil neither was any guile found in his mouth 6. Lastly be sure thou commit thy self to God when thou art suffering according to the will of God in well doing so is the Apostles rule 1 Pet. 4. 19. Suffering times had not need bee sinning times he will never make good Martyr that is not a good Saint first The Israelites were warned not to go Ex. 2. 22. out of their doors but to be within at their Sacrifice when the Destroyer was abroad Daniel was within at his Prayers when the Inquisitors came to apprehend him Many cautions are to be kept in suffering times and many ingredients must be in our sufferings that they may be comfortable sufferings 1. It is not poena but causa was said of old Cum boni malique pariter afflicti sunt non ideo ipsi distincti non sunt quia distinctum non est quod utrique perpessi sunt manet enim dissimilitudo passorum etiam in similitudine passionum licet sub eodem tormento non est idem virtus vitium Aug. de Civit. Dei l. 1. c. 8. that is true but not enough 2. I may say it is not poena and causa too that makes a Martyr but conscientia 3. Nor is it every conscientia but conscientia Dei 4. Nor is it poena causa conscientia but vita that makes the Martyr 5. But poena causa conscientia vita patientia aut modus patiendi makes the compleat Martyr A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make the happie sufferer and the honourable Martyr Thus much of the Passive or suffering Conscience CHAP. XIIII Of the last Good Conscience the Conscience of Charitie THus are we come to speak of the last of Of the conscience of charity those ten particular good Consciences which we propounded at first that is the Conscience of Charity which I have reserved this last place for not because it is of the last or least worth but because the world hath put it in the last place if so be yet it hath left it any place at all This is that which the Apostle speaks of 1 Tim. 1. 5. As the end and perfection of the Law and Gospel too Charity out of a pure heart and of a good Conscience and faith unfaigned Whereever you see truth of Charity question not there the truth of Conscience The more of Charity the more of Conscience And the now totall want almost of this in the world argues the generall want of good Conscience in this Iron Age of the world These are the daies foretold by our Saviour wherein all iniquity doth abound Mat. 24. 12 and vice increase because Conscience doth decrease and Charity wax cold The world was never more full of knowledg nor emptie of Charitie 1 Cor. 8. 1. All have that knowledg which puffs up few that charity which should build up and while Conscience in most men calls for freedom Charity is by all left bound But it is by this badge of Charity that you may know a Disciple of Christ better then by the Joh. 13. 35 Language of a Galilean Now this Charity is twofold Charity of two kinds Externall or Civill Ecclesiasticall or Spirituall and Christian And this Externall Charity is threefold respecting three sorts of persons 1 Poore 2 Neighbours 3 Enemies 1. To the poore is to be shewed the love or Outward or civil and that first to the poor charity of beneficence To the neighbour and friend a love of benevolence and to the enemie a love of forgiveness Tranquilla Conscientia est omnibus dulcis nulli gravis utens amico ad gratiam inimico ad patientiam cunctis ad benevolentiam quibus potest ad beneficentiam Bernard de Consc 1. To the poore is to be shewed the charity of beneficence and well-doing This kinde of charity is the worlds grand Benefactor the poores great Almoner the widows Treasurer the Orphans Guardian the oppressed mans Patron This lendeth eyes to the blinde feet to the lame deals out bread to the hungry clothing to the naked maketh the widows heart sing for joy and brings upon the Donour the blessing of him who was ready to perish How did Zacheus shew the truth of the work of grace upon his Conscience but by those first-fruits of his charity Behold Lord the half of my goods I give to the poor Luk. 19. 8. How did Job vindicate his conscientiousness and sincerity against all his friends detracting calumnies Job 30. 12 13 14 15 16. but by such unquestionable demonstrations of his charity I delivered the poor that cried the fatherless and him that had no helper The blessing of him that was ready to perish came upon me and I made the widows heart to sing for joy I was eyes to the blinde and feet was I to the lame I was a father to the poor c. Religious Obadiah left it to Elias to judge of his sincerity and whether he truly feared God or no 1 Kin. 18. 13. Was it not told my Lord what I did when Jezabel slew the Prophets of the Lord how I hid an hundred men of the Lords Prophets and sed them by fifty in a cave with bread and water Nehemiah that matchlesse pattern of a self-denying Magistrate had much comfort in relating what oppressions he had removed and what ease he had procured to his Country how chargeable others had been how charitable he not so much as ever requiring the Governours bread nor his ordinary allowance but had at his own charge redeemed many Captives relieved many impoverished and when he hath done concludeth to the comfort of his Conscience Nehem. 5. 19. Think upon me my God for good according to all that I have done for this people To be short it is one of the good mans Characters Psal 112. 5. That he is mercifull and giveth and of the good womans That she stretcheth out her hand to the poor and in her heart and mouth is the law of kindness Prov. 31. 20 26. Abraham and Lot so famous of old for faith and piety were persons as eminent for their charity liberality and hospitality What should I speak of the Alms of Cornelius who hath a compleat description of a godâ—y man applied to him That he was a devout man one that feared God with all his house who gave much Almes to the People and prayed to God alway These Alms of his are said to come into remembrance with God Acts 10. 2 4. Yea Every liberall soul deviseth liberall things and by liberall things shall he stand Isai 32. 8. When the Instruments of the Churle are evil he deviseth wicked devices
Consciences witnessing with them saith the Apostle of the naturall Heathens and their thoughts as well excusing as accusing them They may have tranquillam but not securam conscientiam as Bernard distinguisheth And thus it is said of Socrates who living according to the rules of his naturall enlightened understanding when he came to die and was put to death he took his death with much Resolution and Tranquillitie of minde He said of his enemies They could but kill him they could not hurt him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet for all this no naturall Conscience can be a good Conscience 1. Because though it may cum seipso cum aliis scire yet it doth not cum Deo scire At the best it is liable to that rebuke given unto Peter Matth. 16. 23. Get thee behinde me Satan thou art an offence unto me for thou savourest not the things that Mat. 16. 23 be of God but those which are of men onely 2. Because it is not purged by the bloud of sprinkling It is without Christ therefore without God and Covenant and Promise and Eph. 2. 12. Hope and Mercie 3. Because as it hath not the purifying bloud of the Lamb so nor the purifying water Ezek. 36. 25. of the spirit sprinkled on it whereby it should be cleansed now whatsoever is born of the flesh is still but flesh and onely that which is born of the spirit is spirit Joh. 3. 6. 4. Because it hath not Faith which is that whereby the heart is further purified Act. 15. 9. And the Apostle when he bids Timothy hold faith and a good Conscience tells us as much that first faith must be had and then good Conscience Good Conscience is never without Faith never before Faith This Conscience how ever many may lull themselves asleep on it yet is it a bed shorter then that a man should stretch himself on it and a Isai 28. 20. covering narrower then that a man should wrap himself in it No sure Refuge is it and a strong fort it is not to endure a storming It is not the Ark of Noah of Moses it may be not an Ark of Gopher wood but made of Paper Rushes not pitched with Pitch but daubed with slime not furnisht with all manner of Provision as Noahs was to hold out to the utmost for a whole year and longer Gen. 7. 11. with Gen. 8. 14. but utterly unfurnisht for a day that unless he be taken out of it as Moses was he may there lie and crie and famish and perish This fort is no better then that hold of the idol Berith to which when the men of Shechem fled for Refuge it was fired over their Judg. 9. 46. 49. heads and they perished miserably in it A poor man and this naturall Conscience may perish and burn together Oportet Conscientiam non solum bonam esse tranquillam sed securam Bern. Par. Ser. 4. The fourth use discovers another mistake of theirs who judge their Conscience good when it is nothing so With many that is held for the best Conscience that is most still quiet and sleepie as ignorant people think of a Minister he is the best Minister who is the good neighbour the quiet man who troubles none even he in whose mouth is no reproofs Whereas the Prophet saith They who bless the people cause them to erre and they who are called blessed of them are destroyed Isai 9. 16. and 3. 12. The blinde lead the blinde into the ditch But a man may have so much of this Peace till he be the worse again He may have this Peace too soon he may have it too long There is a Peace of Satans giving Luk. 11. 21. As there is a sword and variance of Christs sending Luk. 12. 51. The kingdom of God is righteousness Peace and Joy in the holy Ghost Rom. 14. 17. The kingdom of Satan is ignorance and peace and joy in unholy courses yet this is the Conscience which most men call good if it be Pacatè bona they care not though it be malè Pacata Cain desires his Conscience would be quiet therefore he sets upon business of building and travells to go from his discontents Saul makes use 1 Sam. 16. 16 17 23. Act. 24. 25. of musick Felix would stop his present trembling by an abrupt diversion I will take another more convenient season purposely for this Meditation Judas would fill up the mouth of hell and clamours of Matt. 27. 3 4 5. Conscience with loud and bitter Confessions fearfull Exclamations and plenarie Restitution Some call for wine and Mirth to cheer themselves against a day of slaughter All James 5. 5. which is like the drinking cold water to one who is in a feaver who for the present findes relief but his feaver is increased thereby There are four Quiet Consciences and never Four ill quiet Consciences 1. The ignorant mans conscience Luk. 11. 44. an one of them good 1. The ignorant mans Conscience is quiet and still and as the blinde man eates many a hair and drinks many a flie so these know not that they do evil no more then the graves are aware who goeth over them Blindeness of minde makes men past feeling when they commit all uncleanness with greediness Ephes 4. 18 19. Abimelech talks much of his Integritie and Gen. 20. 4 5. Vprightness and stands much upon his Conscience when all was but moralitie or ignorance Without knowledge the Conscience cannot as without Conscience knowledge is not good The Scripture somewhere cals Knowledge the Key but if Knowledge be the Luk. 11. 52. Key Conscience must be the Lock The one must be made fit to the other therefore Paul cals Good Knowledge the Knowledge according to Godliness Now what is a Lock Titus 1. 1. good for without a Key what Conscience good for without Knowledge to open and shut to lock and unlock it and what is the Key good for without the Lock Get both Science and Conscience Glorie not that thou hast got a quiet that is a blinde deaf silent and speechless Conscience The dumb and deaf spirit was the worst spirit to cast out of all the evil spirits wee read of in the Gospel Mar. 9. 25 26 29. The other roaring devils were more easily ejected Better a roaring raging and racking Conscience then a dumb Conscience Mar. 1. 23 26. The second Conscience that is quiet yet 2. The unawakened conscience not good is that Conscience that was yet never well awakened But sin lies at the door like a Mastiff asleep and makes no noise Here is quiet indeed but a dangerous quiet This Conscience either is given over to sleep a perpetuall sleep as God threatens Jer. 51. 39 40. In their heat I will make their feasts and I will make them drunken that they may rejoyce and sleep a perpetuall sleep and not awake saith the Lord. Then will I bring them like lambs to the
and love death Good Conscience is the Prov. 8. 39. charge we travell with whatever danger we may meet with in our way we must run or fight or die or fly for it rather then deliver up such a charge Good Conscience is the Ship in which we embarque and adventure all we have Credit State Libertie Life and Soul too as Noab put all into one Bottome all his Familie all the Catholike Church and the Reserve of the whole world and all was safe This Vessel or Man of war must never be yeelded up but rather we must sink and perish in the defense of it Good Conscience is our strong Fort which we must upon no terms capitulate to deliver up to the enemie but chuse rather to die upon the ground Secondly look upon Timothie as a Minister and this doth further inform us That a good Conscience is the good Ministers great Charge This charge I commit to thee Son Timothie to hold Faith and a good Conscience These are Arma Ministri The Ministers weapons The Minister must be a man of Conscience and for Conscience wholly This is the floore he must daily purge This the garden which he must dress and keep The living stone which he must hew and polish to make Temples for Christ of This the Sanctum Sanctorum into which the Gospel-Minister must daily enter Faith and good Conscience are his principall weapons he must be most expert in and exercising at both in Person and Pulpit This is to preach the whole counsell of God to preach Faith in God and Conscience in men To say that Conscience is a Dutie is too little it is the Summe of all Duties To call good Conscience a Grace is too little it is the Summe of all Graces It is Totum Dei The whole Command of God It is Totum homi is The whole Dutie of man Good Conscience is the Contents of the whole Bible and all the Scripture bound up in a small Volume Will you hear in one word the summe of all Keep Faith and a good Conscience This is the whole dutie of man The summe of the first Table is Epitomized in one word Love God with all thy heart Of the second in another word Love thy Neighbour as thy self But the summe of both Tables of the Law and all duties of the Gospel is reduced to this one word Conscience Hast thou Conscience Thou dost fulfill the first hast thou Conscience Thou wilt fulfill the second Thou O man of God look well to thy Charge thy own and thy Peoples Conscience Herein must thou daily exercise thy self as a workman who needeth not to bee ashamed to keep thy self pure and to keep thy peoples Conscience without offense to God and man warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1. 28. The Heathen Priests and Aruspices were to be skilfull in the Entrails of the beasts and by inspection into the Sacrifices they were wont to make their observations The Gospel Minister his Inspection must be into the inwards of his flock The best Christian is he who is most versed in his own Conscience and the best Minister is he who is best acquainted and hath most to do in his peoples Consciences Bernard hath an excellent saying of Conscience Vnicuique suus est Libellus Conscientia propter hunc Libellum omnes alii libri inventi sunt Every mans Conscience is his own Book and Bible and for this little Books sake all the good Books in the world yea the Bible it self were written All Divines Sermons All Divines writings treat of this Book And whatsoever Books are in the world if they no way tend to this end to inform or direct or satisfie or better Conscience it were better that the world wanted all those books How happie were it in these times if Conscience was preached more and Controversies less Whatever is the man that preacheth Conscience would be the matter preached and spoken off whatever be the Auditorie Conscience would be the Argument whatever the Occasion Conscience the Subject of the Discourse whatever be the Text Conscience would be the Doctrine handled whatever the Doctrine Conscience would be the Vse whatever the Companie Conscience would bee the Conference Else I am bold to say whatever be the Preacher or Hearer or Text or Doctrine or Reason or Vse or Conference nothing is spoken fit for the Preacher or pertinent to the Matter or Auditorie or Occasion or Text or Doctrine or Vse or Companie Conscience is the Lay-mans onely Book he can read no other It is the Ministers Concordance which he must peruse and studie most He is not a Preacher that is not well verst in this This little Book is like that little Book given to the two Prophets Ezekiel in the third of Ezek. v. 3. and St John Revel 10. 9 10. which both are commanded to eat and to receive inwardly into their bellie not into their mouth or head or hand Son of man cause thy bellie to eat and fill thy Qui legem Dei recte interpretantur referunt eam ad rectum finem seu scopum qui est charitas ex puro coâ—de conscientia bona fide non simulata at isti doctores non referunt legem ad hunc sinem sed ab istis commemoratis rebus tanquam à sâ—â—po aberrant ergo non rectè legem interpretantur sed ad vaniloquentiam deflectunt bowels with this Roll which I give thee But with this difference that to the godly and faithfull Minister it is like Ezekiels Roll as Honey for sweetness but to an unsound and man-pleaâ—ing Minister it is like John's Book Sweet in the mouth to discourse of Bitter in the bellie displeasing when it comes to practise This is the mark we should aim at saith Piscator upon that place 1 Tim. 1. 5 6. The end of the commandment is charitie out of a pure heart and of a good Conscience and of faith unfained which some having swerved from have turned a side unto vain jangling That is the right interpreting of the Scripture when we referre all to this end to promote Charitie and Puritie and Faith and Conscience to leave these is to miss the mark and to become Janglers not Preachers Thirdly this informes us in particular how it comes that so many daily break in Citie and Countrey making shipwrack of Credit of States and Families the matter is they were broken at home first in their Consciences then they must needs break abroad Break Conscience and thou art broken none thrive after it This makes the worst bankrupts it makes a man to be out of Credit with God and in his own heart A moth or worm in Conscience is commonly followed with a moth and worm in the estate The inheritance hastily gotten is as soon wasted From the hire of an harlot if it came to the hire of an harlot it returns Micah 1. 7.
They ever who take more care to get great States then good Consciences do but consult shame to their Honours and ruine to their Houses They are like the foolish woman who puls down her house with her own hands Wo to him that buildeth his house by unrighteousness and his chambers by wrong That vâ—eth his neighbours work without wages That saith I will build me a wide house and large chambers and cutteth him out windows and Jer. 22. 13 14 15 16. it is ceiled with Cedar and painted with Vermilion Shalt thou reign because thou closest thy self in Cedar Did not thy father eat and drink and do Judgement and Justice and then it was well with him Was not this to know me saith the Lord How many Examples do we see continually before our eyes of them who gather riches and not by right who are taken from them in the midst of their dayes and in the end die like fooles Jer. 17. 11. Jeroboam would never be beholden to Conscience or Pietie to secure his State and Crown Policie should do it but did not his State-designes become a sin and a curse to the whole house of Jeroboam to root them out of the Land Ahab must not scruple the way of getting Naboths Vineyard to get it was the thing but did he joy it The Prophet meets him with a cold Gratulation Hast thou killd and also taken possession where the dogs licked the bloud of Naboth the dogs shall lick thy bloud also Did Achan thrive any better with his stolne wedge of gold Or Gehazi with his two bags of silver of two Talents The Consumption in Conscience breeds ordinarily a consumption in the state This maketh the furrowes in the field cry out and the stone in the wall and the beam out of the timber answer Wo to him who addeth house to house field to field and pound to pound till they are alone Doth not this leave great houses without inhabitant and fair houses without any to dwell in them This makes all fly at last the beam from the timber the timber from the wall the wall from the house the house from the name and the name it self from the face of the earth His sentence is Write this man childless a man that shall not prosper all his dayes for his heart and Jer. 22. 30. his eyes are onely for covetousness and oppression and violence to do it Whoâ—e Grand-childe doth the third Generation call happie in that Patrimonie dearly purchased by the expense of his Ancestors good Conscience what house stands long that is founded on the ruines of integritie and righteousness whoso gathereth by labour increaseth whoso by indirect courses undoeth himself It is godliness which is the great gain it is the name and memoriall of the godly which shall be blessed it is the posteritie of the righteous which alone is happie Godliness hath the Promise of this life also as well as of that to come Noahs Ark we know was not onely the Preserver of the Church but of the whole Universe So shall we finde good Conscience not onely the best Keeper of the Soul but of the State Trust this thou maist with all that thou â—rt worth 4. This discovers yet a worse decaie then that of temporall States the Ground of that Decaie in Grace whence it is that there are so many broken Professours bankrupts in Religion and decaied Apostates in the Church Hymeneus and Alexander this broke their backs They were men sometimes of as good account and great esteem as any other men in all that rich and mightie Citie Ephesus forward men very likely to make eminent Ones in time They let fall puritie and strictness of Conscience then were corrupted then corrupt others then denie Fundamentals then broach blasphemies then turn Persecutors then were as a Pest and Gangrene to the Church then out of Communion thereof they are cast and at last miserably they ended When good Conscience once departs the unclean spirit comes in and takes possession brings in seven unclean spirits into a house formerly emptie swept and garnished they dwell and stay there till the last state of that man is worse then the first Break once these Old Bottles of good Conscience and all the wine of Grace and Comfort runs out all is marred the man is a lost man From prophane and vain babbling men proceed at last to Highest ungodliness as the Apostles Advertisement is uâ—on the lapse and downfall of these miserable seducers 2 Tim. 2 16 17. 5. This doth also clearly demonstrate That by Apostolical Rules and the Primitive Discipline Toleration is not to be granted nor Church-Fellowship allowed to men who are of loose and profligate Consciences and corrupt opinions they who cease to be members of Christ and act for Satan are to have no longer Com-membership with the Church but are to be delivered up to Satan as we see in the Text. Notice is to be given of them and of their Errors to the Church their mouthes to be stopped their Companie to be avoided and the godly warned to beware of them 2 Tim. 4. 15. 6. This resolves us how the world comes to swarm with foul and pestilent opinions this chief stone is laid aside by the most of unskilfull builders Wood hay and stubble is brought in to litter the Church in stead of gold silver and precious stones 1 Cor. 3. The first decaie is commonly here still Hymeneus and Alexander laying aside Conscience as legal and servile and Old-Testament ware become soon tainted with noisom opinions at last come up to open blasphemies and professed detestation of Paul God doth expose unconscionable Christians to errors in Faith Dr Twisse Zech. 11. 10 14 15. and all such like sound Teachers God in his just judgement smites such Teachers in their right eye and in their right hand they are corrupt both in judgement and practice and become no better then idol-Teachers coming before God with the idols of their hearts and laying stumbling blocks of iniquitie before the peoples face And indeed whensoever the Teacher layes by the Staffe of Beautie Faith and breaketh the Staffe of Bands Good Conscience what hath he left to take but the instruments of a foolish shepherd some absurd and dangerous opinions which drown men in perdition and errour while they speak high sounding swelling words of vanitie 2 Pet. 2. 18 19. and promise others Libertie themselves are the captive servants of all corruption 7. This informs us whence it ordinarily ariseth that many have lost that former Peace and those sweet Soul-Comforts they have sometimes had they have lost or wounded their Conscience The Lamp being broken the Oile is lost and the light goes out of it self Men little minde this but here is the common bane of all They are excellent Observations of Learned Ames Med. Theol. lib. 1. cap. 30. Prouâ— fides Conscientia vigent aut languent in hominibus si◠〈◊〉 certituâ—o augâ—tuâ— aut dimiâ—â—â—â—ur
cannot say though he have the better Sword but his enemy may have the better Cause that the other cause may after carry it Fourthly The Conqueror may pay so dear for his victory that he doth not greatly joy in it Ezek. 32. 27. Fifthly The Conqueror may when all is done go down to Hell with his sword by his side and his weapons of war under his head though he was the terror of the mighty in the land of the living and then his iniquity shall lie heavie on his bones But we are more than Conquerours we have overcome to day and shall to morrow our cause is a victorious cause carries not Fortunam Caesaris but Honorem Christi therefore shall go forth conquering and to conquer and let Satan and all his Confederates unite their forces Principalities Powers height depth we fear them not all we are secure of victory and safety O glorious and happy condition when a man hath lost all he is as if he had gained all the world when killed all the day long as if he was triumphing all the day long I suffer and am bound saith the Apostle but the word of God is not bound my Cause is not bound my Conscience Dr. Stoughton in his Sermon before K. James is not bound a man takes no hurt while Conscience is safe Excellently Dr. Stoughton to this purpose Job was more happy when he fate upon the dung-hill than Adam when he sinned in Paradise because though his body were dissolved into worms and every worm acted by a Devill as Origen would have it to increase his torment yet he had not eaten the forbidden fruit which bred this worm of Conscience and made him fly from God The Bride that hath good Chear within and good musick and a good Bridegroome with her may be merry though the hail chance to rattle upon the tyles without upon her wedding-day Though the world should rattle about his ears a man may sit merry that sits at the Feast of a good Conscience Nay the Child of God by virtue of this in the midst of the waves of affliction is as secure as that child which in a Shipwrack was upon a plank in his mothers lap till she awaked him securely sleeping and then with his pretty countenance sweetly smiling and by and by sportingly asking a stroke to beat the naughty waves and at last when they continued boystrous for all that sharply chiding them as though they had been but his play-fellowes O the innocency O the comfort of Peace O the tranquility of a spotlesse mind There is no Heaven so clear as a good Conscience So that learned Doctor Good Conscience is to a man his closest and dearest friend that like Baruch to Jeremy will visit him in prison and will keep his Evidences safe for him in a time of common conflagration and calamity Jer. 32. 11 14. Or rather it is that Earthen vessel wherein alone our Evidences of our heavenly state are put and preserved from being corrupted both our Evidences our sealed Evidence and our open Evidence for a Christian must have two the sealed Evidence of Justification and the open Evidence of Sanctification are kept in this Vrne as Baruch was commanded to put both Jeremies Evidences of his purchase the sealed and the open in an Earthen vessel Yea good Conscience is not onely the Non est utilius remedium nec certius testimonium futerae beatitudinis bonâ Conscientiâ Bern. de in t domo preserver of Assurance but is a part of it for what is Assurance of Salvation but in the originall an Act of Grace passed in favour of a poor repenting and beleeving sinner in the Court of Heaven entred and ingrossed in the Book of Life which because procured by the Price of Bloud is written out in the precious Blood of Christ signed and sealed by the impresse of the Spirit of promise which is the Fathers and the Sons Agent on this behalf and attested by good Conscience as that which sets to his his seal next God and is then delivered into the hand of Faith as Gods Act and Deed for the sole Use and Benefit of a rightly purified Conscience Or Assurance is a Transcript taken out of the book of life that sealed book sealed in the bosome and counsell of the Father now unclasped by the hand of the Lamb written fair out in his Bloud attested by the Spirit of God within and endorsed without with the graces and fruits of the Spirit and at last passed in the Court and entred in the Office of good Conscience This this is the Assurance of the Saints when Gods Spirit attests to our Spirit and again our Spirit doth withal consent with the Spirit of God The other benefit of good Conscience 2 At Death here is at death when as it enables and directs ad benè beatèque moriendum an undertaking that all Philosophy could never make good nor did attempt but did onely promise the way ad benè beatèque vivendum yet fell short of that Conscience is the way to well-living it is the onely way to well-dying This gives rejoycing as the Apostle saith to him that is under the sentence and stroke of death and is now despairing altogether of this life 2 Cor. 1. 9. Good Conscience as it is sweeter than life so it is stronger than death and the good man and his Conscience are like Saul and Jonathan lovely in their life and which is above all in death they are not divided Hujusmodi comparandae sunt opes quae cum naufragio simul enatent Prideaux History pag. 247 The goods embarqued in good Conscience are the onely goods which will be saved when there is any shipwrack of State or Life And those are the goods we should get said the Emperour Lewes of Bavyer which in a shipwrack can swim out as well as thy self A saying also which Q. Mary is said to have Englished and much delighted in These are two great Benefits in this Life here But there are two greater for hereafter Conscience helping Ad tutò intrepidèque comparendum Ad Gloriosè aeternèque triumphandum 3 At judgment Conscience hath two other kindnesses which it will doe for the Soule beyond those two fore-named in life and death It will stand a man in stead when he is to make his appearance before the Tribunal of God Where Courage dares not shew his face nor Eloquence open his mouth where Majestie hath no respect and Greatnesse no favour and as the Martyr said Where money bears no mastery There good Conscience is known and befriended there it dares appear thither it doth appeal when the King and the Captain and the Great man and the Mighty man and the Chief Commander and the Rich and the Bond and the Free cry to the mountains to hide them and to the rocks to fall Rev. 6. 15. 16. on them that they may not appear Then doth good Conscience lift up
his head this is the day it hath longed for and the place where it desires to be heard 1 Joh. 3. 20 21. Hereby we know saith the Apostle that we are of the truth and shall assure our hearts before him for if our heart condemn us not then have we confidence or boldnesse before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libertatem aut audaciam quid vis dicendi This will make the Godly man in that great Audit to give up his account with joy and not with grief 4. To all Eternity Conscientia bona perfectè tranquilla et laeâ—a est formalis essentialis beatitudo sanctorum in vita futura Ames de Cons l. 1. c. 15. Lastly which is above all it leads him the way ad Gloriosè Regnandum aeternùmque Triumphandum It is the step to the highest glory and is the state of highest Beatitude To be feasted with the fruits of a good Conscience this is Angels food and one of the sweet-meats of Heaven As the evil accusing and tormenting Conscience is one of the greatest miseries in Hell causing the fire never to be quenched because their worm never dieth So the good Conscience is one principal Delicate in Heaven Therefore in that day Christ will not onely tell the Godly how much he hath done and suffered for them but he will tell his Father what they have done and suffered for him I was hungry these have fed me thirsty these gave me drink These have kept the word of my Patience These were not ashamed of my Name where Satan had his Throne These have kept their Garments unspotted therefore they shall walk with me in white Hence it is that the Crown of Glory is not onely called a Crown of Grace because the gift of God But the Crown of Righteousnesse because the Reward of this warfare for faith and good Conscience Then shall the Godly be satisfied from himself and the fruit of his hands shall be given him Then shall flow Pro. 12. 14 forth from the belly of each Beleever Riverâ— of living water rivers of Peace Joy Comfort to all Eternity where Repentance and Faith and Hope and Patience and Knowledge and Tongues and Prophecying shall cease there shall good Conscience continue and in it Life and Joy and Glory Consider on the other side the miseries of an ill Conscience in every condition both in Mot. 4 life death and after both First in life In midst of prosperity he can have no security Job 20. per totum read especially ver 16 17 22 23 24. He shall suck the poyson of Asps the Vipers tongue shall slay him He shall not see the Rivers the Flouds the Brooks of Honey and Butter In the fulnesse of his sufficiency he shall be in straights Every hand of the wicked shall come upon him when he is about to fill his belly God shall cast the fury of his wrath upon him and shall rain it upon him while he is yet eating c. and so Job 15. 21. A dreadful sound is in his ears in prosperity the destroyer shall come upon him As Adonijah in the day of his Coronation riseth from the table he and all his Guests fly and shift for themselves a short Reign a mourning Feast Or as Belshazzar in his Banquet when he sees the Hand-writing dread and horrour seizeth on him And as the Syrians upon a secret noise God caused 2 Kin. 7. 6. them to hear fled disorderly from their Tents leaving all their wealth and good chear a booty to the hunger-famished Israelites What torment like that of an ill Conscience of which that forenamed Authour Dr. Stoughton ubi supra excellently speaks All outward blessings saith he cannot make that man happy that hath an ill Conscience no more than warm cloathes can produce heat in a dead carkasse if you would heap never so many upon it There is no peace to the wicked Aut si pax bello pax ea deterior For this man in his greatest fortunes is but like him who is worshipt in the street with cap and knee but as soon as he is stept within doors is cursed and rated by a scolding wife Like him that is lodged in a Bed of Ivory covered with cloth of Gold but all his bones within are broken Like a book of Tragedies bound up in Velvet all fair without but black within the leaves are Gold but the lines are bloud O the rack O the torment O the horrour of a guilty mind There is no hell so dark as an evill conscience Secondly but much more in adversity ill Conscience that hath long lien silent and quiet is apt to cry out and fly in the face as Josephs Brethren in their distresse were forced to cry out Gods hand was just upon them Their sin which was before Peccatum susurrans is now Peccatum clamans such cry out as Saul in his distresse I am sore distressed the Philistims make war upon 1 Sam. 28. 15. me and the Lord hath forsaken me and answers me no more then poor soul he goes to hell for comfort and accordingly he sped Such have neither Joy in Life nor Hope in death Vtrinque timidi as Eusebius Euseb l 6. cap. 42. speaks of some in the time of the Persecution under Decius Cowardly and unsound Christians who were timidi cum ad moriendum â—um ad sacrifiâ—andum A lamentable case neither would their Conscience serve to let them Sacrifice to the Heathen Idols nor would their heart serve them to die for refusing So were they in a miserable strait between two dangers of losing Life and wounding Conscience and could no way satisfy themselves whereas good Conscience had seen in such a case what was presently to be chosen Ill Conscience never made good Martyr yet But there are three times especially wherein ill Conscience proclaimeth Terror and Rev. 8. 13. as the Angell in the Revelation flies over the head of a sinner crying Woe Woe Woe First One Woe in life Secondly Two Woes at death Thirdly But Three Woes at the day of Judgement 1 Woe in this life The first woe is in this life But this how dreadfull soever is the least because the shortest and hath an end in a little space of a few dayes or years therefore it is said the first woe is passed but behold two worse woes come shortly upon it Rev. 9. 12. The Second woe is at death This is a great 2. Woe at death woe double to the former the furnace is heated seven times hotter than it could be in this Life And as the Apostle saith of the Godlies afflictions all the sufferings of this present time are not to be compared to that Glory that is to follow so may we say all the sufferings of this life to the wicked whether in Body or in Spirit are nothing to be compared to those that follow This is a long lasting woe But yet of the second woe it is also said
the Rev. 11. 14. second woe is past to make way for the third the greatest woe that cometh quickly i. e. immediately upon it Many wicked escape the first woe in life but as it befel them that scaped the sword of 1 King 19. 17. Hazael there were two other worse swords of Jehu and Elisha that should dispatch them after The sword of Hazael may spare the wicked in this life but then the sword of Jehu meets with them at death and again the sword of Elisha at the day of judgement He may flee from the iron sword but then Job 20. 22. the how of steel shal strike him thorough Or as Amos hath it He may fly from a Lion in life Am. 5. 19. and a Bear meet him at death and the Serpent bite him at the day of judgement This yet hath an end though it be long first at the day of judgement the second woe ends but a greater succeeds If a man live Eccl. 11. 8. many years saith Solomon and rejoice in them all yet let him remember the dayes of darknesse that they are many The dayes of darknesse that is in hell are many and long dayes they be from thy death to the end of the world is but one day and there are many more after which are longer a thousand years is but as one day and every one of those dayes are as a thousand years yet are there many of them more than ten thousands of such dayes there are for they are without number But the third woe payes for all which is at 3 Woe at the day of Judgment the day of judgement then shall all the Cataracts of wrath be set open and all the vials of wrath filled and emptied out upon the heads of the wicked Then shall the Lord rain fire and brimstone from the Lord out of Heaven Then shall the sealed book of Conscience be unclasped and out of thy own mouth and heart and book shalt thou be judged Then shall both Earth and Sea and Hell and Death deliver up all their dead but not to be annibilated that they would account an unspeakable mercy but only to be Arraigned tryed sentenced Then shall Death and Hell be cast again into the lake of fire which is the second and eternall death Then shall a Hell in Conscience be cast into a Hell of despair and an Hell of guilt into an Hell of pain But of this third woe it is no where said the third woe is past Life ends and with it the first woe The world ends and with it the second woe But Etermity ends not therefore the third woe never ends Hence the judgement of that day is called Eternal Judgement Heb. 6. 2. and the destruction of the wicked an everlasting Destruction 2. Thess 1. 9. The first woc may be a sad one yet it cannot be long because life is short The second woe is more sad because more long but though long it is it is not for ever The third is the sad and killing woe because it is both long and endlesse There is the great Gulfe fixed that there is no comming over As the first woe leaves a man the second woe finde him as the second leaves him the third finds him but the third never leaves Look how Life leaves Death finds as Death leaves Judgement finds as Judgement leaves Eternity finds But this Eternity leaves not his place to any other Eternity is a pit which hath no bottome it is a large bottome that can never be unravelled it is a Center which hath no circumference no measure of times or number of Ages can fathom or reckon the length of it It hath ever a beginning of his dayes hath never an end of his years when Time shall be no more Eternity is but beginning It is a long and perpetuall night which shall never have a morning to succeed it Now to all Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of Grief and fear and wrath and bitternesse and despair But this third woe must never have an end Means The means to be used to the getting and keeping of good Conscience are Principal and they two Subservient and they many The Principal means and without which 1. The Blood of Christ all the rest are insufficient are two First to get the bloud of Christ sprinkled on the Conscience by the hand of faith As David said of Goliah's sword There is none to that give it 1 Sam. 21. 9. me So may we say of this bloud This purgeth the Conscience from all dead works that it may serve the living God Heb. 9. 14. All duties gifts observances Performances nothing to this Other things may make the out-side clean before men the bloud of Christ is that alone which maketh the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10. 29. The bloud of the Covenant is that whereby the beleever is sanctified Whatsoever other means are used courses are taken as by confession contrition satisfaction reading praying fasting building Alms-houses or the like they are no more without this to the commending of the Conscience unto God or taking away sin from the Conscience than Adams Fig-leaves to take away the shame of his nakednesse or the washing of Pilates hands in fair water to cleanse his soul from the foul sin of Bioud-guiltinesse He should have washed his heart in the bloud of Christ than had he been free from all his sins and not his hands in water that he might be free from the bloud of Christ His bloud is that Zach. 13. 1. Fountain opened to the house of David and the inhabitants of Jerusalem for sin and for uncleannesse This bloud of Christ we should pray pathetically and fervently as the Jewes did passionately and furiously that it may be upon us and on our Children not on our heads but on our hearts not to be charged upon us but sprinkled on us not by Vulnera Christi eivitates refugii Sanguis Christi sons Bethlehemi Joh. 6. 53. 54. way of imputation but of expiation The wounds of Christ are our City of Refuge said one And the bloud of Christ is the well of Bethlehem which we should long for and break through an host of difficulties to come unto Except we drink this bloud we have no life in us But who so eateth his flesh and drinketh his bloud hath eternal life and Christ promiseth to raise him up at the last day Fly then to this City of refuge and escape the Avenger Sprinkle this blood on thy Door-posts and escape the Destroyer Look up to this Brazen Serpent and be cured of all stings of Conscience from the fiery Serpent Cast in this Jonah and the raging Sea is calmed both of Gods displeasure and Consciences disturbance Go to this Samaritan for his Wine and Oyle to thy wounded Conscience
his Wine to wash cleanse and search it if defiled his Oyl to mollifie supple and heal it if bruised festered This is the first and great Experiment to be used The second is like unto it namely this 2. The Spirit of Christ to get and seek the Spirit of Christ which is the next principal ingredient in or efficient of a good Conscience It is the Spirit of God with our Spirit that makes the good Conscience In this sense we may allow that of Origen That Conscience is another Spirit in the soul therefore the Apostle saith of his Conscience that it did bear him Rom. 9. 1. witnesse in the Holy Ghost The single Testimonie of natural Conscience is not much to be regarded in many cases but when Conscience is cleared by the Spirit and seconded with the Spirit the Testimony of these two is great and weighty the Spirit of God witnessing thus to our spirit is the clearest Testimony of Rom. 8. 16. of our Adoption and Salvation which thy Conscience alone is not to be credited in for what could the light of our body the eye see and discern if it were not for the light of the Heaven the Sun we should have a continuall Night So without the Spirit the light of God what can Conscience our light see and discern of the things of God Therefore the Apostle saith 1 Cor. 2. 10 11 12. that God doth reveal unto his servants the deep mysteries of the Gospel by his spirit for the spirit searcheth all things yea the deep things of God For what man knoweth the things of a man save the spirit of man which is in him So the things of God knoweth no man but the spirit of God Now we have received not the spirit of the world but the spirit which is of God that we may know the things which are freely given to us of Cod c. So that wheresoever the spirit of God is there is the good Conscience where it is wanting Conscience cannot be good Where the naturall enlivening Spirit is absent or departed there is no life or vegetation or sense or reason or motion but all death darkness coldnesse c. So where the enlivening Spirit of Grace is wanting to the soul there is no life sense motion comfort but all is dead within and all the works are but dead works But where the Spirit is there is life there is light there is liberty and there is purity there is peace and there is grace there is comfort and there is Conscience there is indeed all 2 Subservient means The subservient means are thirteen whereof the first six direct us what to do the other seven what to avoid First of all those subservient means next to Christ Jesus himself and his Spirit which are the principal Faith is to be sought to 1. Faith make thee a good Conscience Thefore how often do we find faith and good Conscience joyned This next to the bloud of Christ and the purifying water of the Spirit hath the greatest cleansing virtue Act. 15. 9. Christ hath given faith for this end to purifie the heart Where faith is pure the Conscience is pure this makes the good and mends the bad Conscience Faith and good Conscience are made one for the other as the woman and the man to be fellow-helpers each to other Faith is Consciences Keeper Conscience again is Faiths These two like Jonathan and his Armour-bearer may discomfit a whole Hoste 1 Sam. 14. of Philistins when they keep together nothing is hard for them to undertake or like Saul and Jonathan lovely in life and undivided in death Faith and good Conscience do many a good office each for other and are forced to unite in a league offensive and defensive In an offensive league as Simeon and Judah Jud. 1. 3. the one must help the other to expell the Canaanites out of his Coast first and then proceed to expell them out of the others Coasts after Good Conscience helps to expel the Canaanites of fear distrust and despair out of Faiths coasts and to slay Sheshai Ahiman and Talmai these Jud. 1. 10 three sons of Anak and faith again layes to his helping hand to expel the Canaanites of fear guilt deadnesse dulnesse erroneousnesse and Scrupulousnesse out of Consciences coasts And in a defensive league they are joyned as David said to Abiathar Abide with me fear not so saith Faith to Conscience Abide with me Conscience for he that seeketh my life seeketh thy life but with me thou shalt be in safety 1 Sam. 22. 23. Faith is the white Alabaster-box in which Consciences pretious Oyntment is put Faith is the bottle into which the wine of good Conscience is poured So again Conscience doth as much for Faith Faith is the light good Conscience is Faiths lanthorn the lanthorn shews forth the light within the lanthorn defends the light from winds and weather without that it be not blown out Conscience holds forth the light of Faith to be seen of men Conscience defends faith that it be not put out Faith is the Apple or sight of the eye Conscience is the eye-lid no eye-lid can see or doth it profit the body at all without the sight within nor can the eye see long if it have not the eye-lids to defend it from Sun dust smoak and the like annoyances and to keep the sight clear So what is Conscience without Faith but a blind and blundering Conscience And what is Faith without Conscience but as a naked weak raw sore eye A three-fold faith necessary to good conscience 1 Justifiing Faith Now this Faith that makes and keeps a good Conscience is three-fold First Justifying Faith there must be apprehending and applying the bloud of Christ Act. 15. 9. This is principally necessary to be sought this fides quâ creditur is the fides qua vivitur the fides quae creditur is not sufficient without this Secondly Doctrinal faith this is the faith 2 Doctrinal Faith here spoken of Hold faith and a good Conscience that is the sound Orthodox faith contend for it continue in it From this Hymenaeus and Alexander swerved and then left the plain path of good Conscience Say not any man is sound in faith and of a good Quam tu secretus es Deus solits magnus lege infatigabili spargens paenale â—caecitates super illicitas cupiditaâ—eâ— Aug. Conf. l. 1. Conscience who is unsound in Judgement and opinions Corrupt opinions breed corrupt Consciences and corruption in morals usually follows the corruption in intellectuals Here begins commonly the first step backward to all Apostacy and the first step forward to all impiety It is a sad story of the Emperour Valens who while he was among the Orthodox had gained much Glory in the Church he had stood firme in the time of Julian the Apostate together with his Brother Valentinian chusing rather to lay down all his Military Honours and imployments than
A GOOD CONSCIENCE THE Strongest Hold. A Treatise of Conscience handling The Nature Acts Offices Use of Conscience The Description Qualifications Properties Severall sorts of good Conscience The Excellency Necessity Utility Happiness of such a Conscience The Markes to know Motives to get Meanes to keep it By JOHN SHEFFEILD Minister of Swythins LONDON Acts 24. 16. And herein do I exercise my self to have a Conscience void of offence toward God and toward men Discamus in terrâ quorum scientia perseveret in Caelo Hierom. ad Paul Scientia inflat charitas aedificat Conscientia verò maximâ cum Religione est aedificanda Ames LONDON Printed by J. B. for SAMUEL GELLIBRAND at the BALL in Pauls Church-yard 1650. To the Right Honourable EDMUND Earle of Mulgrave Lord Sheffeild of Butterwike Right Honourable IT was an excellent saying of Lewis of Bavyer Emperour of Germany Hujusmodi comparandae sunt opes quae cum naufragio simul enatent such goods are worth getting and owning as will not sinke or wash away if a shipwrack happen but will wade and swim out with us A meditation never more needful to be studied and practised then in such Naufragious times as these wherein we have seen the Greatest States in the world the Greatest Families in those States and the Greatest Persons in those Families to have suffered the most fatall and Tragicall shipwracks The windes and Sea were never more high and rough nor the ship more Tossed the earth never more rent with Earthquakes nor the world lesse setled What is to be done There is a Fort that standeth firme when the earth is Removed There is an Arke that swims aloft when the whole world is drowned and the highest mountaines thrown into the midst of the Sea This Fort is Faith This Arke is Conscience These are the goods to be gotten and made store of in these dayes These make one truly rich and safe and happy All other goods whatsoever without a man be they Inheritances of houses lands and honours are but bare Moveables uncertaine and unconsiderable Moveables one may have them but he cannot say how long he shall hold them These whoso hath shall hold Other goods are put into the worlds Inventory these never which therefore saith but falsly such a one dyed rich for he dyed worth so many thousands valuing the man by his estate They are mistaken They might say so much he had or at most he lived worth so much but when he died he might die worse then nothing what is the state to the soule One living Dog is better then many dead Lions But Faith and good Conscience are the onely goods to be put in the Christians Inventory the man that had them we may say he died rich dyed rich though he lived poor and which is best of all his riches he carryed with him He lived and dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich toward Lu. 12. 21. God for such a one dies worth as much as both Christ is worth and heaven is worth as Christ for Grace as heaven for Glory as Christ for Promise and security as heaven for performance and satisfaction For good Conscience departs not dyes possessed of them both And it is infinitely more for one to be able to say one of these two is mine then to say a thousand mines of gold are mine He that hath these hath all Rev. 21. 7. He shall inherit all things for God will be his God he shall be his son And as long as God hath any thing to give he shall not want A good Conscience then if had and kept all is safe all depends upon it Grace and Comfort here Glory Blisse hereafter But this if lost or neglected all goes to wrack and is but losse and dung and worse if worse may be and the man a lost man for ever Take this take all as one said well Tolle Caelum Tolle animam so I may add Tolle Christum Tolle Caelum Tolle Fidem Tolle Christum Tolle Conscientiam Tolle Fidem Yea Tolle Conscientiam Tolle omnia Take away Heaven said he and take my Soul too so say I Take away Christ take away Heaven take away Faith and take away Christ and take away Conscience you take away Faith yea take away Conscience and you make short work and take away all For what were my Soul worth if it were not for He â—â—n what were Heaven worth if it were not for Christs what were Christ worth to me if it were not for Faith and what were all Faith worth if it were not for Conscience Therefore as dying Gardiner said truely Open that window once assert Justification and deny merit and farewel all together farewel Popish Religion So say I Assert Liberty and deny Conscience open that window once and farewel all together farewell all true Religion Yea take but away part of Conscience and you take away all take but away one syllable and what is simple science good for without Con to shew that it is not science but Conscience that makes the Christian and no Conscience but that which is entire and kept whole that maketh the happy Christian Your Lordship is descended of Noble and truly Honorable Progenitors highly Honoured for their Greatnesse highly Beloved for their Goodnesse their Goodnesse shining eminently in the discoveries of their Religion Loyalty Valour and Activenesse to serve their Country in the greatest perils They were to Truth Patrons to Religion Ornaments to Peace Champions fighting her Battels when she was in danger both by sea and land and to their Country Dear and Cordial Patriots some of them not loving their lives to the Death have sacrificed them to the service of their Country Their persons through the lustre of their Virtues and Heroick actions shone out in their higher and greater Orbs while they lived and their precious Names and memory though themselves withdrawn leaving a splendor and brightnesse behind as the Sun when set continue immortalized in our English History and Chronicles to all Posterity Your Lordship is the head of a great Family and the highest Branch of a numerous name all whose sheaves do willingly bow to your Lordships sheaf as gladly and willingly as Josephs Brethren did to him accounting themselves Honoured not so much in your Lordships Honour as Honourablenesse and honouring you not so much for your Great and Honer est honorantis Honorabilitas honorati High Birth as Greater and Higher worth and aprroved sincerity in these trying times My Lord Hold fast that you have received secure your Faith and you secure your soul Secure your Conscience and you secure your Honour yea your Crowne Then you shall not be shaken Rev. 3. 11. with any shakings nor afraid of any amazement That your Lordship may do worthily in Ephratah and your name and Family be famous in Israel as it is all the aime and ambition of this ensuing Treatise so it is and shall be the Prayer of the Author who craving your
Lordships pardon for this boldnesse and Prolixity and a favourable acceptance and perusal of this homely Treatise shall continue to efflagitate and importune God that as he hath made you high in Place and Honour and Dignity So you may be made much more high in Name and Praise and Grace and Glory Your Lordships humble servant in every Christian service Jo SHEFFEILD To the Conscientious Reader CHristian and Consciencious Reader for such I desire to find at least to leave thee the World is now full of Books so full that it cannot contain all that is written and of how many may it be said that they do but proclaim the vanity of the Writer and procure wearinesse if not vexation to the Reader As for the subject and matter of this Discourse it cannot but receive thy Approbation Howsoever the homely and plain language in it the unelegancy and untakingness of the composure and composer in this now so knowing but more censorious Age may cause it to be laid aside with neglect by some who as in hearing they hear not Sermons but names so in reading use not to read Treatises but Titles O my Lord I am not Eloquent Vir verbâ—rum Ex. 4. 10. but of a slow Speech and of a slow Tongue yet if the Lord say I will go with thee and be with thy mouth and with this Rod and Pen in thy Hand how much may a stammerring and discouraged Moses undertake and go through with Jerom said he did diligere Christum in Augustino Love Austin the better for Christs sake our times invert it and we do onely diligere Augustinum in Christo we love Christ the better for St. Austins sake and it may be should not like Christ at all if it were not in Austins mouth and parts The preaching of Christ in a crucified stile now is accounted foolishnesse as heretofore in a crucified state But as of all Divinity it may be said Ornari res tanta negaâ— contenta doceri so especially a discourse of Conscience needs least the dresse of humane Ornaments requires most the strength of Divine Evidence and Demonstration of the Spirit It is a subject wherein many of eminent worth have travelled some more antiently many more of latter times and among our selves All which will have their deserved praise in the Churches of Christ unto succeeding Ages And yet it were much to be wished that either more were written in these dayes by those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of more leisure and abilities or that what is already written were more read studied perused and practised As for me although I cannot but be so far at least Conscious to my own weaknesses and insufficiencies as to say with Gideon Is not my thousand the least in the Tribe and is not some others Gleanings better than my whole Vintage yet having expected that some of more dayes and name and parts should have spoken in Abners language to Joab calling for a Cessation 2 Sam. 2. 26. or a Retreat How long shall it be ere thou bid the People return from pursuing their Brethren that our Swords of Contention may he beaten into Plough-shares of more use and fruitfulnesse for the Lords field and our Spears of difference into Pruning-hooks to prune and dresse the Lords Vineyard least all practicall Divinity be eaten up of controversal which being exhaled first from more specious utrums shortly congeales into more gross dubious neutrums at last dissolves into irreligious nihilums and settles in scepticism at last or foulest Atheism and fearing least our smal Coal or Spark which is yet remaining our sacred Coal of Israel of Religion Faith and good Conscience should be quite put out which to me seems to be struck at and in great danger I have with Craesus Son who had never spoken before till he saw his Fathers life in that danger broken that silence and broke out from that privacy which I could gladly have enjoyed But if Religion be in danger as clearly it is I concluded that if Dumb men should not cry out the very stones would cry out against them Conscience is the Book of Books the ancientest piece of Scripture in the World the first Tables of Gods own hewing and Hand-writing in the heart of man for whose sake all other Books since yea the Scripture was after purposely written to Comment upon it Unicuique suus liber Conscientia propter hunc libellum omnes alii libri inventi sunt if Bernard say true This is thy Book which thou must be well versed in or all thy other reading will be unprofitable To study other Books may make thee a Scholler but to study this makes thee a Christian Conscience is a little Map or volume of Divinity there is more of God to be seen in Conscience than in any other piece It is the rarest piece that God ever made Of all Creatures there is more of God to be seene in Man than in them all in Man most in the Soul in the Soul most in the Conscience This smelleth more of God saith one than the Heavens the Sun the Stars or all the glorious things of the Earth Gold precious Stones Rubies or the sweetest Herbs Roses or Lillyes Conscience is the Art of Arts and Science of Sciences which every one of whatsoever Degree Quality Science is of absolute necessity bound to be skilled and exercised in A Book it is which neither the Learned when it is delivered to him with this Charge Read this I pray may refuse put away as he Esa 29. 11 12. and say I cannot for it is sealed It is an open Book Or when to the unlearned with the same Charge Read this now he may not say I cannot for I am not Book-learned It is â—n easie Book the Lay-mans Book or Primmer Multae sunt Scientiae hominum sed nulla melior illa quâ homo cognoscit seipsum Many Sciences there are but none like that whereby a man knowes himself The Tree of Knowledge hath often proved to the sons of men the Tree of Evill the fruit though delightful to the eye and pleasant to the taste often proving bitter Apples of contention God hath justly hedged it in and set an Angel to keep man from approaching it But the Tree of Conscience is ever the Tree of Life his fruit is meat his leaves medicine and his very shade comfortâ—ble And truly if a man have but so much Knowledge as to get and keep a good Conscience though he can never attain to those high Speculations which the world admires it is enough I would have you saith the Apostle to the Ro. 16. 19. Romanes as simple to evill as wise to good And our Saviour to those of Thyatira whose parts could not reach the bottome of those strange and deep notions which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths though depths of Satan counting their doctrines of licentiousnesse depths and the old plain sincerity and conscientiousnesse but
shallows and simplicities I will lay upon you no other burthen but what you have already hold fast till I come Rev. 2. 24 25. The truth is Heaven and Glory are not for the learned Scribe and the Scholler-like Disputant for Seraphical parts and Serpentine pates but for the poor and simple the Babes and children who attend the knowledge of God and Conscience and are Ignoramusses in the Worlds Sciences and grand Mysteries He that receiveth not the Kingdome of God as a little child shall not enter therein These times of ours have been too fruitful in disputes and controversies in dealing with which as there is no end so in the end no satisfaction at all or benefit To which therefore that of the wise man may be applyed Better is the End than the Beginning though Both are Vanity and better than them both is a total abstinence from them and an harmlesse nescience of them But how barren are we and unfruitfull in the right knowledge of God and faith in Jesus Christ and that conscientiousnesse which doth adorn the Christian. Never was there more Knowledge in the World and never lesse Never so many Saints never so few Never so much of Conscience in the world and never so little Notionall Knowledge never more Substantiall and Obedientiall never lesse Titular Saints never so many their number as the sand of the Sea their nature as the stones or myre in the streets Reall Saints never so few their nature as the Stars in the Skie but their number lesse than of the most precious Stones and Rubies fewer than the gates of Jerusalem or the precious Stones in Aarons Brest-plate for each Tribe one Never so much of Conscience heard never so little of it seen Every man propounding doubtful Queries about it but one plain man in a family or two in a Tribe busying themselves about the exercise of it But as Austin very excellently said of the Poor Gardiner who hath an excellent Fruit-tree in his Orchyard whereof he is the undoubted Owner he gathers and eats the Fruit he tastes the sweetnesse this man saith he hath much more benefit by this Tree though he be a mean Scholler can neither write or read nor can he tell you the name of his Tree in Greeke or Latine nor doth hee know any thing of the Antiquity of it or the Original roote whence it came He is no such Artist as to take the height of it nor ever busied he himselfe to measure the compasse and thicknesse of his Tree much lesse to tell the Twigs and number the Apples on it But he is sure he is the owner of it and it is all his with all Appurtenances He lookes to the fencing pruning dressing dunging of his Tree and gathering of the fruit He I say hath far more good by this Tree than he that can learnedly in any language discourse of it and tell you the Physical nature of the fruit and can exactly tell you his Age Descent and to an Inch give you his Thicknesse and Height and tell you how many Twigs and Leaves there are upon it and how much fruit to an Apple but all this while it is none of his So surely he is much the happier man who though he fall short in matter of parts yet is he the man that lookes to his Conscience and minds that Conscience is the summe of the whole matter it is the Totum Dei and the Totum Hominis too First it is the Totum Dei the whole charge of God and his chief Agent Conscience next to the Son and Spirit and Word of God is invested with the greatest Authority and by Divine Institution his Head is lifted above all his Fellowes and his Throne as Jehoiakims in the day of his Enlargement above all other Thrones and earthly Judicatories It is Gods greatest Officer and Vice-gerent set by him to be as it were thy Angell Keeper Monitor Remembrancer King Prophet Witnesse Examiner Judge yea thy lower Heaven Submit to Conscience it must command thee Be ruled by it it will not wrong thee Be not shie of it it will not betray or deceive thee Againe I say Beware of it provoke it not as the Lord said of his Angel Obey his voice for he will not spare thee If thou slight or flie it it is as the Angel in the way against Balaam to resist thee with a sword in his hand It will be an Adversarie to thee and an Informer against thee an Accuser Witnesse Judge Jaylor Tormentor a Worme Rack Dungeon to thee yea thy upper Hell Secondly Conscience is totum Hominis It is the worlds great Charge Art thou a Minister All that thou hast to doe is onely to look well to Conscience Tota cura animarum absolvitur in solâ curâ Conscientiarum Art thou a Christian this is thy Charge like his 1 King 20. 39. Look well to this see thy eye be never off it Let it not break loose and make escape from thee thy life shall go for it if it do To call Conscience a Grace is too little it is as Hegai the Kings Chamberlaine the Est 2. 3. Keeper of all the Royal Virgins those daughters of Beauty to whose charge they were committed he was to Minister to them all necessaryes he to furnish them with Vestments and Odours to purifie them Conscience is the Keeper of the Graces in whose Chamber they ly and from whose hand they receive whatever is requisite that they may be fit to appear in the presence of the King of Heaven To call Conscience a Duty is too little it is the Summe and Epitome of all duty it is not a Star but a Constellation of many stars It is like the via lactea in the Heavens all beset with stars it is like the Gates and Streets of the new Jerusalem Re. 21. 21. the one all Pearls the other all Gold In a word what ever thou art and what ever is thy work Conscience must be thy Charge and thy work Art thou a Merchant this is the Pearl thou must Trade and lay out for Art thou a Marriner Conscience is the Ship thou must sail in and except thou abide in this ship as Paul said to his Companions thou canst not be saved Art thou a Souldier a Garrison Souldier Conscience is thy Fort to fly to which thou must manfully defend and make good A Field-Souldier Conscience must be thy Word if the enemy get this from thee and thou once fight against Conscience thou shalt be certainly routed and ruined Art thou a Husbandman this thy field to till and Garden to dresse A Tradesman this must be thy Shop to worke in and attend upon A Chapman this thy weight and measure to buy and sell by Art thou a Scholler Conscience must be thy Library at least thy Vade mecum A Divine this must be thy Text or Doctrine at least thy Application must be to Conscience Art thou a Lawyer Conscience must be thy Principall Client
whose cause if thou wilt plead thou shalt have double fees but if thou be of Counsel against heâ— or by thy opposition silence craft or negligence she be cast and overthrowne thou shalt never be able to stand in the Judgement but be disabled pleading before the Lord Chief Justice at that Upper Bench. Art thou a Physitian Conscience must be thy Patient whom thou must attend most be sure to keepe her out of a Lethargy and a Consumption to which diseases she is naturally most inclined if this Die under thy hand and miscarry thou art an undone man and all thy skill and practise nothing worth If thou be a Rich man Conscience will furnish thee with Baggs which wax not old of Treasure that will not waste If Poor it will furnish thee with a Cruse and Barrel that will not fail If thou hast a good Conscience it will be a staff to support thee If an evil it will turn in to a Serpent to sting thee If thou art an Israelite it is the Red Sea fear not to go into it it will secure thee if an Egyptian thou art drowned if thou go into it If thou be a woman Conscience is thy Glasse into which thou must looke and by which thou must dresse thy self saith Bernard that thou mayest please Christ thy Spouse If a Maid this thy attire If a Bride this thy Ornament If a Mother this thy Child which thou must nurse thy self not put out of doors as Moses Mother did him for any danger or benefit Take heed of starving and overlaying thy Conscience Thou must be as tender of this as of thy only Child for it more concerns thee Whosoever thou art I have two things more to beg the one for thee that what is here all along spoken of Conscience may be also spoken effectually to thy Conscience and tend to the clarifying and fortifying to the purifying pacifying and preserving of thy Conscience and the other from thee that thou wilt joyne in thy prayers endeavours that the Lords banished may be brought home that banisht Conscience may be restored to his liberty and that deposed Conscience may be Re-in-throned in his full power and soveraigne authority commanding in the heart and lives of all professors and Christians that while Conscience reignes the peace of God which passeth all onderstanding may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beare rule in our hearts and minds So I remit thee to the Conscience of God and commit thee to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pe. 2. 19 God of Conscience that thou maist live full of Conscience so dye full of comfort and rise full of glory So prayes he who is The meanest servant of thy Faith and Conscience J. S. THE CONTENTS THe sum and scope of the Epistle to Timothy is the Ministers duty page 1. The sum of the Text the Ministers greatest charge p. 2. 11. The words opened observations raised p. 3 4 c. The maine point of Doctrine Propounded p. 11. Expounded p. 12. Confirmed p. 13 14 CHAP. I. What Conscience is shewed two wayes p. 15. 1. By opening the word Conscience p. 15. Conscience is more then a bare and single knowledge ibid. Conscience implyes a four-fold knowledge with God p. 16. with self p. 17. with others p. 18. with things themselves p. 20. Four Corollaries and Deductions p. 22. 2. What the thing Conscience is described p. 24. CHAP. II. Two kinds of Conscience Evill Good A two fold evill Conscience Quiet Troubled A double goodness in Conscience of Sincerity Security p. 26. The full definition of a good Conscience viz. when 1. It is rightly Purified 2. Rightly Pacified 3. And doth â—egularly performe all his offices ibid When Conscience is rightly purified p. 27. Three things Conscience must be purified from Ignorance p. 27. Error p. 28. Hardnesse p. 31 Three things Conscience is purified by The Word of Christ The Blood of Christ The Spirit of Christ p. 33. CHAP. III. Of the Conscience rightly pacified p. 37. Three things Conscience must be pacified from The raigne of sin p. 37. The rage of Satan p. 39. The wrath of God p. 41. Three things Conscience is pacified by The Word p. 42. The Blood p. 43. The spirit of Christ p. 44. CHAP. IV. The Offices of Conscience p. 45. Conscience hath a four-fold Office Ministeriall or Propheticall Regall or Magistratuall Testimoniall or of a witness Judiciall or of a Judge p. 46. To which is added a fifth Office viz. Registeriall Wherein Conscience is a Minister p. 46. Wherein Conscience is a King p. 48. Wherein Conscience is a witnesse p. 49. Wherein Conscience is a Judge p. 51. Wherein Conscience is a Register p. 52. Five Corollaryes p. 54. CHAP. V. Ten particular sorts of good Conscience propounded First of the Conscience of Faith ibid p. 60. CHAP. VI. Of the Conscience of Purity p. 66 CHAP. VII Of the Conscience of Sincerity p. 72. Ten notes of Sincerity p. 75. CHAP. VIII Of the Inoffensive Conscience p. 93 Inoffensivenesse twofold Not taking Not giving Offence p. 93. 1. Inoffensiveness in not giving offence respects either God or Man ibid. What is it to be inoffensive before God p. 94. How any can be said so to be inoffensive ibid. Foure markes of this inoffensivenesse p. 95. Offence not to be given to men Others Godly p. 97. or Those without p. 105. Our selves p. 107. Six cautions given to prevent offence giving p. 98. Six rules prescribed to avoid offence giving p. 102. 2. Inoffensivenesse in not taking offence from God p. 109. The Godly p. 110. The wicked p. 111. CHAP. IX Of the well sighted Conscience p. 112. CHAP. X. Of the well spoken Conscience p. 115. 1 Pet. 3. 21. Opened The answer or interrogation of a good Conscience p. 115. 116. CHAP. XI Of the honest dealing Conscience p. 120. Seven notes of an honest Conscience p. 124. CHAP. XII Of the tender Conscience p. 129. A double tenderness of Conscience Sinfull and diseased Lawfull and Sound p. 132. Five kinds of diseased and faulty tenderness p. 132. 133 Right tendernesse respects 1. God 2. Others 3. Our selves p. 140. 1. Tendernesse in respect of God seen in six things p. 141. 2. In respect of Men. 1. To all Godly in generall 2 Weaker ones among them especially 3 To all men whatsoever 4. To those who are related to us principally p. 151. Sequ. 3. In respect of our selves this tendernesse seen in 14. Notes p. 157. Sequ. CHAP. XIII Of the passive or suffering Conscience p. 181. Foure sorts of sinfull uncomfortable sufferings p. 187. Six markes of honourable and conscientious suffering p. 189. CHAP. XIV Of the Conscience of Charity p. 194. Charity two-fold Externall or civill Ecclesiasticall or christian p. 195. 1. Externall charity respecteth The Poore The Neighbour Our Enemy To the poor is to be shewed charity of beneficence p. 196 To the Neighbour a charity of benevolence p. 199. To an Enemy the charity of forgiveness p.
200. 2. Ecclesiasticall or Christian charity the more excellent p. 201. In what it is to be shewed p. 202. The great and dolefull want of it in these times p. 206. CHAP. XV. The reasons of the point p. 212. Three generall heads of reasons whereof the first is taken from the excellency of good Conscience and shewed in five particulars p. 213. CHAP. XVI The second reason from the danger and mischief of an evill Conscience p. 225. This set out in foure Particulars p. 225. 226. CHAP. XVII The third reason from the difficulty of getting and keeping a good Conscience and escaping an evill p. 232. This made plaine in three particulars p. 233 CHAP. XVIII The application of the Doctrine p. 237 A seven-fold application propounded ibid. First by way of information ibid. This information looketh two waies 1. To discover errors 2. To assert Duties and Truths 1. Error discovered that to preach Conscience and presse duty is legall preaching p. 238. 239. 240. 2. That Conscience is a snare not security p. 243. Third mistake of such who judge thier conscience good when it is yet but a naturall conscience p. 244. Naturall conscience may have some good in it yet cannot be call'd a good conscience p. 244. What good may be in naturall conscience shewed in 8. particulars p. 244. 245. What is wanting in naturall conscience to make it truly good shewed in four particulars p. 246. 247. Fourth mistake To judge conscience therefore good because quiet p. 247. Foure quiet consciences never an one of them good p. 248. 1. The ignorant mans conscience p. 248. 2. The unawakened conscience p. 249. 250. 251. 3. The deluded conscience p. 252. 253. 254. 4. The hardened conscience p. 255. A six-fold hardnesse of heart or conscience p. 255. 1. Naturall hardnesse p. 255. 256. 2. Voluntary and attracted p. 256. Eleven steps to hell discovered p. 256 257. 3. Judiciall hardening by Impostors and Seducers p. 259 4. Ministeriall hardening by Ministers and Ordinances p. 259. 260. 5. Divine hardening by God himselfe ibid. 6. Satanicall by the prevailing efficacy of Satan p. 261. 5th Mistake of such who judge conscience therefore good because troubled p. 263. Three notes of an ill troubled conscience p. 264. Six notes of a good troubled conscience p. 271 A sixth Mistake to judge erroneous conscience a good conscience p. 273. Seven common and ordinary notes of an erroneous conscience p. 274. A seventh mistake to judge scrupulous Conscience a good Conscience p. 278. The eighth mistake to judge the conscience of and for liberty a good conscience p. 280. Sinfull liberty of conscience branded and decyphered p. 281. Right liberty of conscience asserted p. 282. Set out in five particulars p. 283. CHAP. XIX The other part of the use of information to assert Truths p. 285. 1. That good conscience is the Christians greatest charge ibid. 2. To looke after conscience in selfe and others the ministers greatest charge p. 286. 3. Conscience decaying is the decay of State p. 290. 4. Conscience decaying grace decayes p. 292. 5. Tolleration not to be granted to all sorts of consciences p. 293. 6. Whence the world is so poysoned with corrupt Doctrines and blasphemous errors p. 249. 7. Whence many have lost former peace and comfort ibid. 8. Whence many come to dye Tragically and dispairingly p. 296. 9. Whence men come to commit the sin against the Holy Ghost p 298. CHAP. XX. The use of Lamentation p. 299. The generall want of conscience lamented ibid. The generall losse of conscience more lamented p. 303. CHAP. XXI The use of reproofe p. 309. Want of conscience reproved ibid. Want of conscience the greatest want p. 313. Losse of conscience reproved p. 314. Losse of conscience the greatest loss p. 315. CHAP. XXII The use of terror to foure sorts of men p. 317. 1. Such as are regardlesse of conscience ibid 2. Such as have an accusing gnawing conscience 318. 3. Such as have a stupified and feared conscience p. 320 4. Such as are falling into the consumption of conscience p. 321. CHAP. XXIII The comfort and happiness of such whose care is to get and keepe a good conscience p. 323. CHAP. XXIV The use of examination p. 327. CHAP. XXV The use of exhortation p. 333. 1. By way of Dehortation ibid. 1. By way of Adhortation to All Christians Ministers chiefly p. 334. This exhortation backed with Motives perswading p. 335. Meanes directing p. 349. Motives to perswade foure p. 345. c. Meanes directing two-fold principall Subservient p. 349. Principall meanes two The blood The spirit p. 350. Subservient meanes 13. whereof 6. prescribe what is to be had and done 7. what is to be avoided p. 352. 1. Meanes to get and keepe good conscience faith 353. Three-fold faith necessary for a good conscience Justifying for the heart p. 354. Orthodox for the judgement 355 particular warranting faith for our particular actions p. 356. 2d. Meanes To exercise and renew repentance p. 357. Repentance a Gospell duty ibid 3d. meanes To attend the Hints and Items given by Christ and his Spirit p. 360. 4. To attend and observe the hints and motions of our own Spirit p. 361. 5. To confer our conscience with Scripture p. 365. 6. The last meanes to be used Prayer p. 366. 2. The evills to be avoided are seven p. 370. 1. Beware of the smallest sinne allowed ibid. 2. Of one sinful Act deliberately committed p. 373 3. Beware of living under a loose cold freezing ministery or an unsound ministery p. 375. 4. Take heed of an ill companion p. 381. 5. In things doubtfull forbeare to Act or chuse the safer part p. 382. 6. Shun worldly mindedness p. 383. 7. Beware of erroneousness of conscience p. 385 2. The other part of the exhortation concerneth ministers especially p. 387. Ministers have a double charge given them concerning conscience 1. Personall 2. Doctrinall His personall charge is that he be a man Exemplary a man of conscience ibid Here 1. A particular encouragement to younger Timothyes p. 389. 2. An Item to Hymenaeus p. 390. His Doctrinall charge is that he bee aman for Conscience in all his ministery applying himselfe to the conscience of his hearers p. 396. A Good Conscience THE Strongest Hold. 1 Tim. 1. 19. Holding faith and a good Conscience which some having put away concerning Faith have made Ship-wrack THese two Epistles to Timothy and that to Titus may well be called the Ministers Directory made up of Canons clearly and undubitately Apostolicall Directing the Minister how to Govern himselfe and how to Guide his People The Ministers charge is looked upon by all as the greatest and the Apostle who best knew what it was doth not spare to lay it home to him and to give it him to the full Each Minister hath a double charge The one ad extra concerning others The other ad intra which concernes himselfe Both are 1 Tim. 4. 16. summed up in those few words 1 Tim. 4.
16. Take heed to thy selfe and to thy Doctrine And you may see the Apostle through this Epistle doth frequently inculcate both and doth straightly charge both upon his Conscience As for that part of his charge ad extra you may see it pressed upon him Chap. 1. ver 3. 4. and Chapter 5. ver 21. Chap. 6. 13 17 20. Strict charges all and so in the second Epistle Passim Whereby it appeares that the Minister besides those things concerning himselfe stands charged with the care of the whole Churches businesse for what concernes both Persons and Doctrines and Truths and Errors and Opinions and Practices Then for that other part That ad intra for what concernes himselfe and his owne Personall Demeanour He hath his Directions Chapter 4. 12 Be thou an example of the Beleevers in word and in Conversation in Charity in Spirit in Faith and Purity And Chap. 6. 11 12. But thou O man of God fly these things and follow after Righteousnesse Godlinesse Faith Love Patience Meekenesse Fight the Good Fight of Faith c. The Text is part of a Charge as you see v. 18. Yea it is a compendious summe of his whole double charge Tam ad intraquam ad extra Both as to himselfe and to his Doctrine Verse 18. A straight charge is laid upon Timothy This charge I commit to thee that thou war a good warfare the Ministers employment is no other then a warfare neither better nor worse A warfare no better A good warefare no worse This weighty charge is carryed home and Pursued 1. With the affections of a Father 2. With the arguments of an Apostle 1. With the affections of a Father Sonne Timothy 2. With the arguments of an Apostle Here are two arguments urged 1. The first is more Comfortable and respecteth Timothy himselfe according to the Prophecies which went before of thee There were some in those dayes who had the gift of Prophecy and could foretell things to come some such had given out great hopes of Timothy when he was young and of his instrumentallnesse to the Church when he should come to be put in employment Now gracious and hopefull young men in the Ministery especially must see to it that what hopes expectations and good opinions others have had of them and what Prayers Promises and Engagements have beene made for them may be all made good not void by them in the whole course of their life Therefore Timothy thou must war a good warfare 2 The other argument is more sad But respecteth others who had fearefully miscarryed He instanceth in two viz. Hymeneus and Alexander It is the same Hymeneus spoken of 2 Timothy 2. 17. There joyned with Philetus alwayes unhappy in his company and Alexander the same in all Probability with That Alexander Act. 19. 33. lived at Ephesus this also did therefore Timothy residing Pastor at Ephesus is warned of him 2 Tim. 4. 15. him mentioned Acts 19. 33. There you finde him in his best but mentioned also 2 Timothy 4. 14 15. There a man much altered a deadly enemy to Paul and his Doctrine for whom before he had so much appeared a friend and Champion both were formerly faire Professors but now degenerated into foule Apostates both of forward and then hopefull Disciples now flown so high as to become too forward but Dangerous Teachers even denying common received Doctrines as for instance that Article of our faith concerning the Resurrection 2 Tim. 2. 17 18 And broaching new loose and pernicious Doctrines whereby they blew up the 2 Tim. 2. 17 18. faith of such as hearkned to them 2 Timothy 2. 18. Whose black fowle and Tragick story is here compendiously set downe in two verses 19 20. and holds forth foure remarkable passages as touching them Being the foure steps to their utter ruine and eternall predition The two first of which set out their sinâ—e the two last their punishment Their sinne is set out First in the Originall and beginning of it They put away good Conscience the worst beginning à quo Principio provenit omne malum 2. In the Perfection and Conclusion of it They came at last to Blasphem The worst end and conclusion that could be Here is nothing but sin in these 2 passages and sin upon sin In the two remaining there is nothing but judgement judgement upon sinne and judgement upon judgement a double judgement upon their double sinne The one Divine and secret for their secret sinne they had put away good Conscience And they are shattered and ship-wracked in their faith for their punishment They having repudiated Conscience and given her a bill of divorce presently commit Adultery with prodigious Errors and Opinions The late English Annotation upon the place is very good That God doth punish men for giving raines to a licentious course of life against the dictates of their owne Consciences By taking away the light of his Spirit from them that in the midst of their course they should lose their most precious spirituall Merchandise and be drowned in Error and Heresie after the manner of those who in a Sea Tempest suffer shipwrack The other judgement that befell them was Humane and Open for their open sinne in publishing Blasphemous assertions It was the judgement of the Church watching over their Members who observing some to become so Putrid and infectious as to endanger the whole body of the joyning Congregation deliver these over judicially in a way of Church Censures to Sathan They are now cut off by excommunication which is the plaine meaning of that Phrase delivered up to Sathan which Phrase is also used 1 Cor. 5. 5. Here you see their sinne and punishment They put away and reprobate Conscience They never thrive after in their soule either for Grace or Peace for Knowledge or Comfort They become reprobate concerning the Faith They excommunicate Conscience out of themselves and themselves are excommunicated out of the Church They first deliver up Faith and good Conscience to Sathan voluntarily And are now by the Church Officers delivered up to Sathan judicially The end of which Church censure is set downe in these words That they may learne not to Blaspheme that is to say that they may if God see good to give Repentance recover themselves out of the 2 Tim 2. 26. Ne impune ferant suas blasphemias sed ut suo malo discant quid sit blasphemare Beza snare of the Devill or otherwise that they may be restrained that others may not be leavened and infected and consequently the like blasphemies for the future may be prevented Where by the way as we goe along the Gleaner may fill his hand with some Observations before we come to the standing Shock where he that bindeth Sheaves may fill his Bosome 1. How dangerous it is for professed Christians to grow wanton in matters of Faith and carelesse of their Conscience 2. How dangerous is it to the Church and Alexander was a Coppersmith it
to get keepe use two weapons especially Faith and a good Conscience get both or neither faith in the one hand good Conscience in the other thou hast many enemies to resist and fight with thou must use both hands not faith alone without good Conscience nor good conscience alone without Faith Both make thee compleately armed and will make thee more then a Conqueror But hold them fast throw down neither but should thy weapons be beaten through violence of persecution to thy head never suffer them through cowardize to be beaten out of thy hands The latter especially he giveth charge abovt viz. a good conscience without this if thou shouldest be all faith all faith cannot save thee nor save it selfe without this second good conscience But faith either stands or swims with a good Conscience or falls and sinkes with a bad Conscience Hence the point intended is In the most Perillous tempests of corrupt and dangerous Obs times wherein we often see others losing their Lives their Graces their Comforts their former Peace their future hopes that our selves may not eternally miscarry and loose all we have on earth for Grace and comfort and all we look for in heaven for glory and happiness Our continuall care must be to get and keepe to have and hold faith and a good conscience If thou lose not these two thou shalt never have cause to complaine of losing times keepe these they will keepe thee In times of common Naufrage and Shipwracke when we see abroad Church-wracks State-wracks Faith-wracks Truth-wracks take heed then of the worst Ship-wrack of all at home Conscience-wrack Our life here is set out by a double Metaphor 1. Of a warfaring condition v. 18. 2. Of a Seafaring condition v. 19. Is our life a warfare These are our principal weapons Faith and good Conscience if faith be the Shield good Conscience is the Brestplate of Righteousnesse Ephe. 6. 14. or the golden Eph. 6. 14. 16. Girdle of truth and sincerity v. 16. Is our condition a Land fight and not of a single combate but of common interest These two Faith and a good Conscience are the two strong holds we must secure our selves in and hold out to the last drop of blood and gaspe of life These two like Jonathan 1 Sam. 14. 13. and his armour bearer will disco mfit an hoast of Enemies and carry all before them and break through the most insuperable difficulties 1 Pet. 3. 16. Having a good conscience 1 Pet. 3. 16 saith the Apostle that whereas they speake evill of you as of evill doers they may be ashamed that falsely accuse your good conversation in Christ q. d. Though they encampe against you beset your houses shoot their arrowes and bullets bitter words and as bad deeds yea should they discharge their murdering Peeces upon you and thinke by firing and storming to carry all before them stand you your ground quit your selves like men retire you like the Cony to this Rock like the Bird to this Hill your Brazen walls of Faith which indeed without any Hyperbole as Jerichoes walls reach up to heaven and that Adamantine Inworke of a good Conscience founded on a Rock no Gates or engines of Hell shall prevaile against But they shall be ashamed when they behold your good and unblameable conversation They shall draw off with dishonour and infamy as Abimeleck when he attempted to fire the Tower of Thebez to which they fled for safety a woman threw a Jud. 9. 51. 52. piece of a Milstone upon his head and sent him packing These indeed shall never be ashamed Ps 127. 5. when they speake with any Enemies in the Gate Is our life a Seafaring condition A good Conscience is the Arke not like that wherein Moses was exposed to drowning and danger Ex. 2. 3. an Arke of Bulrushes daubed with slime and pitch But like that of Noah Pitched Gen. 6. 14. Et Seq within and without with pitch made by Gods own direction wherein thou mayst adventure as he did the whole world both Church and State thereinto God bad him enter therein God shut him and kept him safe it preserved that second Adam and all the reserve of the Creation from that universall Deluge A window it had in the top to let in the light of Heaven not the lest Crevise below to let in a drop of water to endanger it It did shoot off all the Showers that fel downwards and all the Floods that raged upwards The like figure whereunto even Baptisme doth now save us not the putting away the filth of the flesh 1 Pet. 3. 20 21. but the answer of a good Conscience towards God by the Resurrection of Jesus Christ 1 Peter 3. 20. 21. Is our Life a Sea-fight These two Faith and good Conscience are our men of warre which we must never yeeld up to any Enemy but chuse rather to perish and sinke in defending them and maintaining our Trust See what Trophees a Christian brings home by making good these two above all Trophees of honour a Conqueror can get from a spoiled Enemy 2 Cor. 1. 12. For our rejoycing is this 2 Cor. 1. 12 the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we have had our conversation in the world but more abundantly to you-wards It had been now an ill time with the Apostle his sufferings did abound v. 5. He was pressed above measure and above humane strength Even to dispaire of life yet even under the sentence and stroke of death He had consolations abounding as much as his afflictions and joyes running over above measure if afflictions above measure And all from this Magazine and Treasury of a good Conscience In pursuite of this point I shall first shew The five particulars to be handled what Conscience is 2 What this good Conscience is 3. Give the particular kinds and sorts of good Consciences 4. Give the reasons of the point and duty 5. Deduce the inferences arising hence by way of Application CHAP. I. Chap. 1. What Conscience is What conscience is TO the first What conscience is This I shall shew in two particulars 1. Explaining what the word Conscience signifies 2. What the thing Conscience is 1. What the word conscience signifies Notatio nominis praemittenda notationi Rei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in Greeke and Conscientia in Latine and Conscience in English are all compound words and signifie a knowing together and imply two things 1. Some competent measure of knowledge or there can be no conscience Hence the word so translated 1 Cor. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know Nullius rei mihi conscius sum Beza So. Nil conscire sibi Horat. nothing by my selfe Prov. 8. 12. Wisdome saith Ego sapientia cum Prudentia cohabito I Wisdome dwell with Prudence So Ego Conscientia cum scientia I Conscience dwell with
knowledge 2. It implies a knowing together not a common single abstracted Theoretick knowledge but a double or multiplied knowledge it must be Hence the learned say Conscientia est Aqninas Ri vet alij cum alijs scientia In this sence it intends a four-fold knowledge Conscire 1. cum Deo to know together 1. with God 2. cum seipsis 2. with our selves 3. cum alijs 3. with others 4. cum rebus ipsis 4. with things themselves In all which Idem est conscire consentire The Conscientious man is ever a Consentientious man 1. Cum Deo scire Conscience is first to know Conscientia est notitia vel sensus internus judicij proprij vel alieni praecipue Dei de nostris bene vel male factis Paraeus in Ro. 13. together or consent together with God whence commonly Divines say Conscientia is cum deo scientia When we have the same Idaea apprehension and esteeme of things in our minde that is in Gods when we allow or disallow thinke speake doe according to the rule of Gods word when wee are not swayed by mans judgement or the wisedom of the world But what God commendeth is approved what God commandeth is obeyed what he promiseth is beleeved what hee threatneth is avoyded what ever God propoundeth is regarded and received this is conscience when we light our Candle at the Lampes of the Sanctuary Hence we say Vox conscientiae is vox dei The voyce of a right enlightned Conscience is the voyce of God so saith Solomon Prâ—v 20. 27. The spirit of a man is the Candle of the Lord Lumen ex ipsius Prov. 20. 27. lumine lighted at his Word then searching the inner parts of the Belly and the secrets of the heart and is become a discoverer of the secret thoughts nothing being hid from the view of these two heart-searchers What is Conscience other then the hewing and squaring our Tables according to the Tables delivered to us from the hand of God Mr. Burroughs Moses selfe denyall p. 39 As it is reported of Boleslaus King of Poland who used to weare the Picture of his Father in a plate of Gold hanging about his neck and whensoever he was to do or speake any thing of importance he would take his Picture and kissing it say Deare Father I wish I may not do any thing remissely unworthy of thy name c. So Conscience still hath a remembrance of God before his eyes and when any thing is to be done saith Lord Col. 1. 10. Give me to walke worthy of God to all Pleasing fruitfull in every good worke This is to have our works to be wrought in God Jo. 3. 21. And as in the sight of God 2 Cor. 2. ult 2 Conscire is cum seipso scire aut consentire Conscience is the knowing of a man with himselfe Cor quando se novit appellatur conscientia quando praeter se alia scientia Bern. Conscience maketh an identity in the same man throughout Hence it is that Bernard often calls Conscientia Cordis Scientia When the head and heart are agreed Knowledg in the head alone is barely Science oft so falsely called Knowledge in the heart too is then Conscience rightly so called In this respect I may say Ecl. 10. 2 Let thy right hand know whatsoever thy left hand doth Thy heart must lye at thy right hand yea and lye neare thy mouth too That is to say to Weigh Trye Examine Observe Order all that thy mouth speaketh or hand acteth or thought intendeth Caleb spake as it was in his heart Joshu 14. 7. And in the next verse he saith I fully followed the Lord. Here is nothing but Conscience in both these expressions His heart followed the Lord there is cum Deo Scire And he fully followed his heart There is cum seipso scire Psal 15. 2. The Godly man speaketh his Conscience he speaketh the truth in his heart So the Apostle Ro. 9. 1. I speake the truth in Christ and lye not there is cum Deo scientia My conscience also bearing me witnesse in the holy Ghost There is the other Cordis Scientia There is conscience when these two meet happy is the man who condemneth not himselfe in his heart for what he alloweth approveth in practise Hic murus ahaeneus esto Nil conscire sibi That little quantity of Ayre which wee breath in at our nostrils which goes into the man even to the heart and which thereafter is breathed out thence againe is more to a man it is indeed his life then all the three regions of Ayre which fill up that vast space between Earth and Heaven However Philosophers conceive there is purer Aire in the highest Region Certainely that lesser proportion of Knowledge of Divine truths which we take downe and sucke into the heart and after draw out and deliver thence is more to a Christians life and Comfort then all your refâ—ned speculations even of the third and highest Region 3. Conscire cum alijs To know together with others and consent with them This is Conscience to put our Soules into their Soules Iob. 16. 4. stead as Job speaketh Then to doe to others as wee would they should do to us Mat. 7. 12. To know the heart of a stranger Ex. 23. 9. that thou doe not oppresse him Cognoscit justus Animam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jumenti sui Prov. 12. 10. The righteous man is Arias Montan Conscientia est notitia sensus internus judicij proprij alieni c. Paraeus ubi supra mercifull to his Beast Because hee considereth the heart and condition of the poore dumb Creature with Sympathy much more doth he know and consider the case of the poore of the oppressed in the Gate of the Orphan of the widdow when as Job said of himselfe Job 31. 18. they were still with him either in his presence to releeve and support them or in his Bowels to commiscrate and condole with them The conscientious man saith who is weake and I am not weake who offended and I burne not How can I wound my Brothers conscience and sinne against him but I wound my 2 Cor. 11. 29. 1 Cor. 8. 12 selfe and sinne against Christ O what a worthy speech was that of Hadrian a heathen Emp. Emperatorem Erga unum Cent. Mag. Cent. 2. Cap. 3. quemque debere esse talem qualem si privatus esset sibi vellet esse imperatorem The Emperour should so carry himselfe to every private person as he would desire were he in that poore mans case the Emperour should deale with him This is to approve our selves to every good mans conscience in the sight of God 2 Cor. 4. 2. This is cum alijs scire Be ye as I am I am as you are Gal. 4. 12. This is to provide things honest Not onely in our owne sight or in Gods Bernard lib. 2. de consc sight in seeret
but openly in the sight of all men Felix conscientia nec sibi in aliquo conscia nec proprium veretur judicium nec alienum de se Bernard That is The sound conscience feares no censure from himselfe or from any other man He doth ever examine himselfe and his owne actions and is not afraid that any other man should examine them and know all his heart and his manner of Dealings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 7. 24. By outward appearance Vulgar opinion worlds Thes 5. 21 4 Cum rebus ipsis conscire aut consentire To judge of things not esteem or custome but to judge righteous judgement Conscience is to trye all things holding fast only what is good to weigh all in the Ballance of the Sanctuary Such a one was upright Caleb in all respects he did 1. cum deo scire he fully followed the Lord 2. cum seipso scire he spake as it was in his heart and so here he did cum rebus ipsis scire he made his report as hee found things were indeed But here the unâ—ust Steward shewed his dishonesty who to get a new master or friend cozened his old Master and altered his Books brought in a false account for one summe of 100. he set downe fourscore for another he set downe fifty here was neither honesty nor Conscience In all these foure considerations Conscience may be called the godly mans Counterpane answering and conforming to foure other Patterns 1. Gods minde 2. Our owne 3. Other mens 4. And to things themselves And it is the constant and continuall practise of that Art lately spoken of if there be at least any such invention viz. Of writing severall Copies at once with one and the same hand Conscience is resembled in nothing better then in that vision Ezek. 1. 5. 10. Where were foure living Creatures all alike each having foure severall faces all went every one the same way v. 12. They had one uniforme motion and were acted by one and the same spirit Or to the foure wheeles v. 16. That were of one likenesse yet had foure distinct faces each of them And all foure were of one forme and appeareance yet were so involved that they seemed to be a Wheele in a Wheele all had one motion and one spirit went together stopt together rose up together and staid together for the living spirit was in these Wheeles You will observe this most lively and clearely in a good conscience Gods minde is the first Coppy and Prototype my conscience must be the exact counterpane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Antitype of the minde and will of God Then my words actions and Dealings with others must be commensurate unto and the counterpane of my owne conscience Lastly my actions Dealings and conscience too must be cut even with things themselves As the ten Curtaines of the Tabernacle were all of one measure and did one meet with the other and were coupled together Exod. 26. 1 2. 3. Or as the ten Bases in Solomons Temple 1. Kings 7. 37. They had all one casting one measure and one size So is conscience in these his fourefold acts The man then whom we seeke is he whose judgement is conforme to truth his conscience conforming to his judgement then his will stooping to his conscience his affections bowing to such a will his expressions auswering his affections and his actions suiting with his expressions This is the man of conscience whose works are wrought in God Hence flow four Corollaries 4 Corollaries Corol. 1. Not to act according to Gods minde and the nature of the things themselves argues an erroneous conscience Corol. 2. Not to act according to a mans owne minde and others minde argues a very corrupt conscience Corol. 3. To conceive and judge according to all foure is the right intellectuall conscience and un-erring conscience Corol. 4. To act according to such a fourefold judgement is the right practicall and unoffensive conscience In summe thus it is The good Christian must be competently scientious and grounded in principles of knowledge then the understandingly scientious must be cordially conscientious The cordially conscientious must be universally con-sentientious and the thus scientious con-scientiou and con-sentientious Christian is made up of unanimity and uniformity 1. Vniformity in his apprehensions with God himselfe others and things themselves in their own nature 2. Vniformity in his actions when his thoughts words actions dealings are of the same measure stamp and fashion with his minde and his minde with Gods minde c. This man hath now no more an heart and an heart or one heart and another hand but one heart one hand and one way Eusebius Lib. 6. cap. 2 saith of Origen This was the Testimony given of him As he taught so hee lived As he lived so he taught So should it be Vt vixit dixit ut dix it vixit the Christians Motto As he meant he spake As he spake he did and as he spake and did so he meant and thought It was the honour of our Saviour that his doing and teaching went together Act. 1. 1. And that he was alike mighty in words and deeds Luk. 24. 19. The good conscience then remember is a multiplied knowledge and fourfold it is like a Quadripartite instrument containing foure Copies of the same tenor and inscription every of which must exactly answer the other as their counterpane And the man of conscience is like a perfect square quadrangular Building whose length and bredth and height and depth are all alike and uniforme Such it is observed were the three holiest peices and places of worship in the old Testament viz. The Sanctum Sanctorum 1 King 6 20. Ezek 41. 4. compared with 2 Chron. 3. 8. in Moses Tabernacle and in Solomons and Ezekiels Temples and also in the holy City mentioned in the new Testament that were all uniforme Their height and bredth and length were equall Revel 21. 16. So must it be with the true Christian the living and spirituall temples and Cities for God to dwell and walke in They must be four-square their length bredth height and depth are equall Their science must bee no longer then their 1 Cor. 6. 16. conscience their conscience no larger then their science their words no higher then their actions their actions no lower then their words And this is conscience And thus much to shew what the word Conscience doth import and signifie The second thing I have to doe is to shew what the thing Conscience is having opened Ames de consc lib 1. cap. 1. conscientia est judicium hominis de seipso pro ut subijcitur judicio dei what the word imports sundry Definitions are given of it by sundry men and each may be good It is saith Dr. Ames The judgement of a man concerning himselfe and his owne waies in reference and subordination to the judgement of God It is the Soule recoyling on it selfe say others more briefly Warde
Dyke I shall not trouble my selfe to debate whether Scot. Bon. Dur. Conscience be an Habit as many of the Schoole-men affirme Or whether a faculty or power as reverend Mr. Perkins judicious Rutherford disp against pretended liberty of cons cap. 1 Ames de consc lib. 1. cap. 1 Rutherfurd and divers of the Schoolmen determine Or whether an act onely as acute Dr. Ames contendeth Nor shall I with any curiosity at all discourse of it Origen had an odde fancy as he had many an other that it was another spirit in the soule But somewhat is in it for as I said before it is as a wheele in a wheele a wheele full of eyes a wheel ful of motion a wheel ful of spirit of life And as all the sight is contracted in the apple of the eye so I may say is conscience as much as con-knowledge or knowledge contracted and epitomized and conscience as it were the apple of the soules eye I shall describe it thus Conscience is the soules acting and reflecting on it selfe and on all a mans own actions This is consciences worke these are his Bounds what hast thou to doe with another mans Conscience in this sence or what 1 Cor. 10. 29 hath hee to doe with thine A man standeth or falleth to his owne conscience That standeth or falleth to his owne Master and onely to him Ro. 14. 4. Humility Patience Meekenesse Compassion Justice Righteousnesse Chastity c. extend to others my charity may and must relieve others knowledge may and must informe and benefit others But consciences worke is to make every man his owne keeper CHAP. II. What a good Conscience is NOw I am next to shew what a good Conscience is For there are two kinds of consciences 1 Evill conscience Heb. 10 22. 2 Good 1 Tim. 1. 19. This of which I speake The evill conscience is mainly two-fold mala turbata an ill Troubled mala Pacata or Quiet Or as Dr. Ames more clearely viti sé mala molesté mala So is there a double good conscience bona turbata Felix conscientia in qua obviarunt sibi verritas misercordia in qua osculatae sunt pax justi cia Bern. de in t do good troubled Bona pacata or good quiet And to a right good conscience there must a double goodness concur to the constituting of it 1. A goodnesse or sincerity 2. A goodnesse of security It must be hon sté bona Pacaté bona Ames Or more plainely it must be Purificatè bona Pacatè bona And here I shall give you a full defâ—nition of a perfect good conscience when it hath both these goodnesses in it The good conscience what it is That is the good conscience which is rightly purified and rightly pacified by the word and blood and spirit of Christ regularly performing all his Offices to which it is designed First I call it the Conscience purified Here is the first and principall part of Consciences goodnesse though yet for the present it have not peace Peace alone without purity makes not the Conscience good at all as purity alone without peace makes not a perfect well Conscience Conscientia aedifieanda sed prius mundanda said Bernard well Conscience is to be edified but first to be purified As the wisdom that comes Security without sincerity is not security but stupidity Jam. 3. 17. from above is first pure then peaceable So Consciences first goodnesse stands in purity then in peace The first goodnesse of the eye is the clearnesse of sight It is but an inferiour goodnesse to say it is not inflamed or blood-shotten nor do we call it good at all if it want its sight So neither is Conscience good at all though it rage not be not inflamed or bloodshotten if it want his purity All negative goodnesse is but a poor and heggerly goodnesse Now that conscience may be rightly purified there are three things which it must be purified from and three things which it must be purified by These things conscience must be purified from The things it must be purified from are ignorance errour hardnesse or naturall deadnesse First it must be purified from ignorance The conscience void of knowledge is a conscience void of goodnesse Rutherfurd The blind From ignorance Mat. 6. 23. Mat. 5. 13 mans conscience is ever an ill conscience his light is darknesse how great then is that darknesse His salt unsavoury what then shall season him Conscience in the best unregenerate Luk. 8. 16 person is as a light whelmed under a bushell or thrust under a bed gives but a dim light and reacheth not far In things between man and man it can discern more clearly and like those nightbirds which can with their weak Ex. 18. 19. eyes see where better eyes sometimes see not a Jethro herein may be able to advise a Moses But in the Things of God he is little skilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blinde and cannot see afar off What a night-bird was Doctour Nicodemus in conceiving of the necessity nature and manner 2 Pet. 1. 9. of regeneration Hence it is that the Scripture calls the naturall mans wisdom foolishnesse with God as Gods wisdom is accounted foolishnesse with him It is enmity to God it is not subject to the law of God nor indeed can be 1 Cor. 2. 14 Rom. 8. 7 The ignorant mans judgement therefore is no judgement his peace no sound peace his hopes no safe hopes for his thoughts are not Gods thoughts nor his wayes Gods wayes Tit. 1. 15 To the unbeleeving and unpure is nothing pure because their very minde and conscience is defiled Good Conscience must therefore first be purified from ignorance Secondly it must be purified from errour The From error erroneous conscience is ever a desperate and dangerous conscience It is the pestilence that walketh in darknesse Erroneous conscience Ps 91. 6. maketh strange work in the world but worse in the Church Look what swine are to garden-beds or a wilde Boar to a Vineyard or wilde beasts to Vines or young Foxes to grapes that is erroneous conscience to Churches to Doctrines to Truths to Graces and to Duties It overturns all Erroneous Conscience engaged Herod under opinion of piety to destroy a holy man to save a wicked oath and gratifie a clamourous woman Matth. 14. 9. for his oaths sake the king commanded John Baptists head to be given her Others Jerem. 44. 16. make no scruple to make voyd Gods Commands because they must make good their own vows This is the Horse that rusheth headlong into the battle impatient of all restraints Puts men often upon dangerous wayes and designes yet they say not once what have I done Jer. 8. 6. but suppose their ways are right wayes and often they think they do God the greatest service when they do the Church the greatest disservice Oh the grosse mistakes of erring conscience It embraceth a blear-eyed
Leah instead of an imagined Rachel It climbes the Tree of Knowledge and cuts down the Tree of Life It taketh and chuseth a Barabbas but renounceth and condemneth Christ Jesus It Mar. 7. 8. 11. 12. will make a Pharisee set more by an old Tradiâ—ion then a divine Precept and a Pharisees diâ—ciple Acts 16. 9. Gal. 1. 13. 14. Psal 3. 6. Mat. 23. 15 look more after the Corban then his duâ—y to his aged and indigent Parents This set Paul blindfold to persecute and blaspheme Christ onely that he might shew his zeal to God This makes others compasse both sea â—nd land to make one their Proselyte who when all is done is but a double childe of hell Oh the wofull work erroneous Conscience hath made in all Times in the past Ages of the Church And this my story of iniquity worketh hitherto and is still working more mischief amidst our sad and dismall distractions This is one part of the spirituall wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things or places Ephes 6. 12 13. Against which must be taken the whole armour of God This like Saul hath slain his thousands not of Philistines but Israelites This like that wood which in a bloody day devoured more by erring disordering and intangling them then the sword devoured 2 Sam. 18. 8 This destroys more then ignorance or superstition or prophanesse This lets go Scripture duties upon more credit given to Revelations Upon this mistake a true Prophet once contrary to expresse commands of God gave up his faith obedience and withall his conscience upon a report of a later revelation and an Angelicall apparition to the old Prophets bare but false asseveration of a newer and cleerer light 1. King 13. 18. I am also a prophet as thou art and an angel spake unto me by the word of the Lord saying Bring him back with thee to eat bread and drink water but he lied unto him This above all other is the evil conscience intended in this place It was nothing but erring conscience at first that caused Hymenaeus and Alexander to relinquish their former Profession and having put pure conscience out of doors they come to make a fearfull shipwrack of their faith totally and oâ— their souls finally Enlightened conscience feareth and departeth from evil this fool rageth and is confident Prov. 14. 16. Englightened conscience hath his eyes open and seeth the angel in the way erroneous conscience like the seduced false Prophet rusheth forward into the midst of danger Erroneous conscience is he whose deceived heart turns him aside who feedeth on ashes as the Prophet saith Esay 44. 20. hath a lie in his right hand so that he cannot deliver his soul This is he whose plague is in his head Levit. 13. 44. This is the man whom ye may bray in a mortar with a pestell among wheat yet will not his folly depart from him Prov. 27. 22. There is more hope of a fool then of this man because he is wiser commonly in his own conceit then seven men that can render a reason Prov. 26. 12 16. Erroneous conscience is the eye that puts darknesse for light and light for darknesse It is the mouth that puts bitter for sweet and sweet for bitter It is the traveller that leaveth the ancient paths and the good way to walk in new wayes wayes not of Gods casting up and Scriptures chalking out Jer. 18. 15 A good Conscience must therefore be purified from Errour Thirdly It must be purified from naturall From deadnesse or hardnes deadnesse or hardnesse which is as bad a disease as either ignorance or errour So that although thou mayest escape the fear of ignorance by the instructions of Wisdom and-the snare of errour by the light of the Gospel yet if thou be taken in the Pit of deadnesse and naturall hardnesse thou art never the neerer thou hast not yet a good conscience Heb. 9. 14. The conscience must be purged from dead works that it may serve the living God A dead conscience is not for a living God One may be a knowing hypocrite or an orthodox nonconvert but what is he neerer to salvation while in this deadnesse There is a generation pure in their own eyes yet not cleansed Pro. 30. 12 as to conscience from their own deadnesse God I thank thee I am no Papist say they no Anabaptist Antinomian Sectary I am a catholike Christian I am an old Protestant but an unsanctified Christian and the common carnall Protestant is no better then they He is blinde and cannot see afar off and forgets that he is not yet cleansed from his old sins 2. Pet. 1. 9. Except you be regenerate and raised from naturall deadnesse you cannot see the kingdom of God Al that are not seducers as Jesuits false Teachers or seduced as common Papists Antinomians Libertines Anti-scripturists prophane Atheists and Socinians are not therefore necessarily saved There is a plague in the heart that every one must see and bewail and get cured of or else it is as pernicious to the 1 Kin. 8. 38 soul and sends more certainly to hell then any plague or leprosie in the head Levit. 13. 44. We call not that Arm or Leg good which is onely not bruised wounded out of joynt when it is benummed or paralytick It hath no pain indeed but what use is there of it So what though conscience be not bruised raging and tormenting and out of joynt by errour if it be benummed stupified or dead There is no use of such a conscience Conscience must therefore be purged from deadnesse Secondly There be three things which Conscience must be Purified by which are 1 The Three things conscience is purified by 1. The word of Christ word 2. Blood 3. Spirit of Christ First The word of Christ is the Great heart Searcher and Conscience Purifier Heb. 4. 12. The word of God is quick and Powerfull and is a discerner of the thoughts and intents of the heart c This is the Fanne with which Christ doth purge his Floore Canscience John 15. 3. Now are you clean through the word which I have spoken to you saith Christ to his Disciples and for them he prayes Joh. 17. 17. Sanctifie them through thy truth thy word is that sanctifying truth This removes those before named discases of conscience 1. This is that which removes ignorance Psal 119. 105. Thy word is a lamp to my feet and a light to my paths What can the best eye see without a light of Sun or candle What can we know concerning God and his will without his word This written word is a more sure discovery of the minde of God then all apparitions or the most famous particular revelations 2 Pet. 1. 19. To which we must take heed and have recourse as to a light shining in a dark place This giveth knowledge to the simple Psal 119. 130. This is sufficient to remove all ignorance and uncertainty in divine things 2.
This rectifies errour being as a voyce behinde us Esay 30. 21. Thine ear shall hear a word behind thee saying This is the way walk in it when ye turn to the right hand and when ye turn to the left This ends all controversies Esay 8. 26. To the law and to the testimony if they speak not according to this word it is because there is no light in them This resolves all doubts How is it written in the law how readest thou Luke 10. 26. 3. This removes deadnesse of conscience and hardnesse Is not this word an hammer to soften the heart and is not this the immortall seed by which we Jer. 23. 29. 1 Pet. 1. 23 Psal 119. 25. are begotten again Therefore David finding his conscience in a dead frame prayed My soul cleaveth to the dust quicken me according to thy word Again verse 50. It is my comfort in my affliction for thy word hath quickened me So verse 93. I will never forget thy precepts for with them thou hast quickened me The word is the first thing by which conscience is purified and set right This makes the man of God perfect and thorowly furnished to every good work 2 Tim. 3. 17. Secondly By the blood of Christ is the conscience 2. By the blood of Christ further purified we must not rest in the word alone without this blood which cleanseth both the book of Conscience and is sprinkled on the book of Scripture to give vertue to it Heb. 9. 14. Shall not the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God This is it that purgeth the defiled and guilty conscience from all his diseases and filthinesse Christs spittle opened the eyes of two blinde men once His blood openeth the eye of Mark 8. 23 Joh. 9. 6. blinde conscience ever This is the blood of sprinckling which alone purifies the heart from an evil conscience Heb. 10. 22. So that the soul may now draw nigh to God with boldnesse and much assurance Other blood and observances Read the 9. and 10. chap. to the Hebr. might serve to make an Israelite under the Law legally pure as to the flesh Onely this blood of Christ typified by the purification water the hyssop scarlet blood of bulls and goats can make a Christian Evangelically pure before God and Internally in the court of Conscience The book and people and all things pertaining to the Tabernacle were consecrated with blood Heb. 9. 22. And almost all things by the Law were purged with blood And without shedding of blood there is no remission To teach us what is more plainly expressed 1 Joh. 1. 7. The blood of Jesus Christ his Son cleanseth us from all sin Wash me O Lord with this hyssâ—p and I shall Psal 51. 7. be clean Purge me with this blood and I shall be whiter then the snow Thirdly Conscience is purged by the Sperit 3 By the spirit of Christ of Christ together with the word and blood without there be a concurrence of all three the work is not done not the word alone without the blood and spirit can effect it noâ— the blood without the word and spirit nor yet the spirit without both the former The word is sprinkled on the Conscience to inform satisfie and purifie it The blood of Christ is sprinkled on the word as Exod 24. 8. compared with Heb. 9. 20. which it was not sufficient to have read but sprinkled with the blood of the Covenant to give vertue to it And the blood it self must be applyed by the spirit that the vertue of it may be brought home to the conscience The blood of Christ without the spirit is no better then his flesh without the spirit The flesh profits nothing It is the Spirit that quickeneth The principall Jo. 6. 63. part of the work of purifying Conscience belongs to the Spirit It was that eternal Spirit whereby Christ offered his Blood Heb. 9. 14. which did commend our conscience to God And this Spirit applying the blood offered doth commend and seal Gods Covenant to our Consciences Thus the spirit heals those three diseases It properly removes Ignorance being the Spirit of Illumination Eph. 1. 17 This rectifyes Errour being the spirit of Truth Joh 14. 17. This removes Deadness being the spirit of life Rom. 8. 2. This is the great Purifyer this the Refiners fire this the Fullers soape Malach 3. 2. whereby Christ doth refine and purifie the sons of Jacob. This the Spirit of Judgement and Spirit of burning wherewith God hath promised to wash away the filth of the daughter of Zion Esay 4. 4. CHAP. III. Of the Conscience rightly pacifyed Conscience rightly pacified II. A Right pacifyed Conscience This is the second property and part of the good Conscience laid down in the Definition Purity indeed is the more excellent kinde of goodnesse it being essentiall to the very being of good Conscience Peace is but an additional and a secondary part of that goodness and conduceth more to the bene esse then to the bare esse of good conscience It is a spirituall good but of a temporary nature not standing and immovable Peace is so far good as that the Conscience is not perfectly well without it but right Peace it must be or it is not good at all which that it may enjoy There are three things which Conscience must be 1. Pacifyed from 2. Pacifyed by Three things it must be pacified from 1. The three things Conscience must be pacifyed from are 1. The Reign of Sin 2. The rage of Satan 3. The displeasure of God 1 It must be at peace from the dominion of sin So long as Adonijah Reigneth Solomon is in danger while Sin is in his Power and Throne 1 From the raigne of sinne Conscience cannot be in safety Our Peace therefore which we should seek is not such a Peace as we are born unto or are possessed of while the strong man is Armed but is a recovered Peace regained by deposing the Usurper Like Israels Peace after the seditious commotion 2 Sam. 20. 22. was quietly setled when Shebahs head was off No peace to conscience while a Sheba up in Armes There is a Peace indeed when Sin and Satan are strongly armed and keep the house Luk. 11. 21. This is no good Peace this is the peace of a sleepy not an awakened conscience No war so miserable as Pax est sed Bello pax ea deterior such a peace when the soul is at ease in it self at peace with Sin at peace with Satan at agreement with Hell but at war and enmity with God Conscientia pacatè optima may be vitiosè pessima In tali pace amaritudo mea amarissima as Bernard or Ad pacem advenit Amara mihi Amaritudo as Junius reads that of Hezekiah in Is 38. 17. Wo to these that â—laugh now they
shall lament Wo to them that are at ease Luk. 6. 25 in Zion and put far from them the evil day when they cause violence to draw near If he adde drunkenness to thirst and walk in the imaginaon Am 6. 1. 3. of his heart and bless himself saying I have peace and I shall have peace God will not spare such a one but his anger and jealousie Deut. 29. 18 19. shall smoak against that man It is the case of the godly oftentimes to cry fear fear where no fear and danger is And the wicked usually cry peace peace where no safety and peace is Thus yet do many sleep and live and die in peace when Jonah-like there Jonah 1. 4 5. is the greatest storm of Divine Displeasure pursuing them and the Destroyer is ready to swallow them up They slumber and sleep but their judgement all the while lingreth not and their damnation slumbreth not For there 2 Pet. 2. 3. is no Peace from God to the wicked Isa 57. ult 2 It is pacifyed from the rage of Satan After 2. From the rage of Satan conscience hath been delivered from the paws of the ravening Bear the reign of sin It must next seek to be delivered from the jaws of the roaring Lyon the rage of Satan This latter is usually more terrible the former more dangerous When Sin is dethroned the first and greatest wo is past When Adonijah flies Solomon presently succeeds and is established 1 Kin 1. 50. in the throne Sin once put to flight the King of Peace reigns in the throne of Conscience This is that happy peace and security promised to the Beleever Mat. 16. 18. Upon this Rock I will build my Church and the gates of hell shall not prevail against it This is the sum of that other promise Rom. 16. 20. The God of Peace shall bruise Satan under your feet shortly shewing manifestly our securest peace is when God doth not only restrain but ruine Satan not binde but bruise him not chain him up but tread him down The like Prayer 1 Thes 5. 23. The very God of Peace sanctifie you wholly This peace from Satans rage the godly man may for so me time want who yet hath a good and pure conscience Such a want may stand with a perfect good conscience though not with a perfectly well conscience Conscientia honestè bona may be molestè mala Ames The Philistines often rushed upon Sampson and gave him many alarums hee still Iudg. 16. 9. 12. 15. 14 came off with honour and victory They come â—ut one way and fly seven waies The trouble was his the losse was theirs Yet thus is many a poore beleever often encountered some for longer time some for shorter some even al their life time are kept in bondage through Heb. 2. 15. feare of death and him that hath the power of Death the Devill They mourne they feare they pray they cry they are weary with waiting for the salvation of God When will the redeemer come out of Zion When Rom. 11. 26 Mal. 4. 2. will the Angell of the Covenant of peace come with Healing under his wings Paul had not this Peace sometimes 2 Cor. 7. 5. we had no rest but were troubled on every sâ—de without were fightings within were feares yet at another time could say 2 Cor. 2. 14. Thanks be to God who alwaies causeth us to Triumph in Christ And Rom. 8. 31 33. ad finem If God be for us who can be against us What shall separate us from the love of God shall Tribulation or Distresse or Persecution or Temptation c. Nay in all these things we are more then Conquerers through him that hath loved us yea I am perswaded that neither the Temptation nor the Tempter nor Angels nor Principalities nor Powers nor Life nor Death nor Height nor Depth nor any Creature shall be able to separate us from the love of God in Jesus Christ our Lord. In this condition Conscience saith to the Soule Returne to thy Rest O my Soule for the Lord hath beene Beneficiall unto Psal 116. 7 thee This is that Peace which Christ hath Purchased and Bequeathed to the Beleever Peace I leave with you my Peace I give to you Jo. 14. 27. b. e. not Peace onely with God and with selfe and with men in midst of a Raging unquiet world but Peace in Despight of Hell Gates and Sathans Darts Of this Peace we may say as Gideon of his Altar Judg. 6. 34 Jehovah Shalom the Lord is God of this Peace or this Peace is the Peace of God Thirdly The third thing Conscience From the displeasure of God Rightly Pacified is at Peace and Delivered from is the Displeasure of God This is the Highest Step of Solomons throne the best part of our Peace above both the former when we can say being justified by faith we have Peace with God through Jesus Christ Rom. 5. 1. This a blessed Peace when not with man or selfe or sin or Sathan but with God Reconciled through Christ This that Peace Christ promised which the world cannot Give Nor Devill take away Jo. 14. 27. The peace of which the Apostle speaketh so magnificently calling it Phil 4. 7. the Peace of God which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidio erit Beza passeth all understanding which shall guard and engarison your hearts and mindes through Jesus Christ This Guards the Soule and Conscience from all the feares and assaults of Law sin guilt death hell and Satan In this condition the Soule lyeth downe in Peace and riseth in Peace and saith to the Godly â—ustified Person in Solomons words Eccle. 9. 7. Go thy way eat thy Bread with joy Psal 3. 5. 4. 8. and drinke thy wine with a merry heart for God now accepteth thy works Secondly There are 3 things which Conscience must be Pacified by and those the Conscience is pacified by 3 things same three by which before it was Purified what ever tendes to Purity Tendes to Peace viz. 1. The word 2. The bloud 3. The Spirit of Christ First By the word of Christ Conscience is Pacified and restored to Peace The word By the word of Christ especially the Gospell is therefore cald the word of Peace Tydings of Peace Gospell of Peace Word and ministery of Reconciliation Act. 10. 36 Ro. 10. 15. 2 Cor. 5. 18 The Gospel is the Instrumentum Pacis Christianae Gods Proclamation and our Charter of Peace containing the largest concessions of Grace It is an Act of Oblivion Passed in Heaven God not imputing our sinnes to us and further giving us an Act of Indemnity against all charges and impeachments of law sinne Conscience or Sathan This word we must produce for our security It is by the Mar. 4. 39. 41. Job 34 29 Jer. 20. 9. word of Christ that the winds and stormes are laid in the conscience and a calme made Christ utttereth his voyce and the
wildernesse of Kadesh doth tremble when he speaks terror who can give peace His word is as fire in the Bones He sendeth his word the Snow is scattered like woll It s like morsels who can stand before his cold There is a winter and trembling in the conscience But he sendeth Psal 147. 17. 18. forth his word againe and melteth them All the mighty workes wrought upon the soule are by meanes of the word of Christ By this word Act. 10. 36. Christ commeth to the Mar. 4 50 Luk. 24. 38 soule Preaching Peace He saith why are ye fearefull oh ye of little faith why are ye troubled why doe thoughts arise in your heart By his word he coms into the sad solitary soule as Jo. 20. 19. he did to the Disciples all doores being shut and saith Peace be unto you Yea ordinarily that you may waite on the word for tydings of Peace The Peace which Christ doth create is the fruit of the lips of his Ministers Isa 57. 19. I create the fruit of the lips Peace Peace to him that is farre off and to him that is neere saith the Lord and I will heale him The Ministers Feet bring Peace by Preaching the word of Peace Isa 52. 7. And the feet of Beleevers are said to be shod with Peace to walk in waies of Peace through the preparation and Eph. 6. 15 preaching of the Gospell of Peace When the minister comes to a place or people Preaching Peace if there be a Son and Heire of Peace there his Peace shall remaine upon that Person Luk. 10. 6. 2. By the Blood of Christ This is the Procuring cause of all our Peace Col. 1. 20. Having By the blood of Christ made Peace by the blood of his Cross The Peace of our Conscience is the meer issue of that blessed Personall Treaty made between the Father and the Son in behalf of undone and Ruined man the blood of Christ being the whole price of it and all the satisfaction to be made Rom. 3. 23 24 25. For all have sinned and come short of the glory of God Being justified freely by his Grace through the Redemption that is in Jesus Christ Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of all sins past c. The blood of the Paschall Lamb upon the door post was the peace and security of Israel against the destroyer Exo. 12. 23 and the blood of Christ upon the soul is the consciences security alone against all remaining guilt and corruption of sin rage of Satan and danger of Gods displeasure This blood gives the soul all boldnesse to enter into Heb. 10. 19 the holyest by a new and living way and gives us assurance before God 3. By the Spirit of Christ This is the Procreating 3. By the spirit of Christ and Producing cause of Peace in us as the blood of Christ was the Procuring cause of Peace for us For this reason Christ and the Holy Ghost are called by one and the same name because their end and businesse is the same to procure Peace to the soul Christ is an Advocate or Paraclete 1 Joh. 2. 1. The holy Ghost is an Advocate or Paraclete Joh 14. 16. The word is the same in the Originall But here is the difference Christ is our Advocate the holy Ghost is Gods Advocate Christ is our Advocate with the Father procuring peace the holy Ghost is an Advocate or Paraclete from the Father producing peace Christ is our Advocate to God prevailing with him for granting peace The Spirit is Gods Advocate Jo. 15. 26 14. 16 26 Gen. 8. 11 to us prevailing with us to entertain peace This is the Dove with the Olive branch which goes and returns till the waters are asswaged dry land appear and danger be over This applyes the word and promise which proclaims our peace this applyes the blood of Christ which procures our peace this hath the last hand and consummating stroke in our peace making Therefore this joy and peace of conscience is denominated from the Spirit joy in the holy Ghost Rom. 14. 17. The fruit of the Spirit is joy Peace Gal. 5. 22. CHAP. IV. The Offices of Conscience III. IN our definition of a good conscience Chap 4. The Offices of conscience I said it was that conscience which being purifyed and pacified doth regularly perform all his Offices Conscience is absolutely the greatest Officer under Heaven and is without contradiction the greatest Representative in all the world it is Gods immediate Vice-gerent hath a delegation from God Whence we commonly say vox Conscientiae vox Dei The voice of God is in the voice of Conscience And the Acts of Conscience are the Acts of God what conscience doth binde or loose on earth in foro suo God doth ratifie in heaven in foro suo 1 Joh. 3. 20 21. So that what the Canonists impudently and blasphemously assert of the Pope we may in a safe and modest sense apply to conscience Deus Papa say they unum habent Consistorium a bold and impious saying Deus conscientia unum habent Consistorium A true saying God and the Pope have but one Consistory or Judicatory say they God and Conscience say we Prov. 20. 27. The Spirit of man is the candle of the Lord. Pluralist respectu Officiorum non Beneficiorum Conscience hath four Offices Now conscience is a Licensed and allowed Pluralist hath four distinct Offices 1. Propheticall or Ministeriall 2. Regal or Magistratual 3. Testimoniall or witnesse bearing 4. Judiciall or sentence passing Consciences Ministeriall Office 1. Consciences first office is Ministeriall or Propheticall that is to do the Office of a Minister Watchman or Seer to give warning from God from whom it hath his Commission Ordination and Station all Jure Divino To warn inform direct reprove admonish charge See you refuse not him that speaketh within you This is your Domestick Chaplain to whom as Jotham said to the men of Shechem you must hearken that God may hearken Judg. 9. 7. unto you We dislike that a Minister should be dumb in his charge or a Watchman should sleep on the Sentery take heed of maintaining a Conscience or silencing a speaking conscience In Libera Civitate Linguas liberas esse oportet Augustus was wont to say Say thou among Freemen conscience should have his freedom preserved at least as to his own charge Give thy conscience all freedom to inform propound yea reprove and smite This Liberty of Conscience none will question all will contend for There is some other Liberty of Conscience the world cries out for I dare not plead for that But give conscience leave to be bold with thee it will give thee boldness another day that thou shalt assure thy heart before God We called it Tyrannicall and Antichristian dealing when the Prelates outed suspended and deprived the godly and
the two prisoners dreams Pharaoh made it good Hic crucem sceleris precium tulit alter honores Gen. 41. 13. It came to passe saith the Butler to Pharaoh as he interpreted to us so it was me he restored to mine office him he hanged Joseph is then said to hang the one and restore the other because he foretold it so and it fell out accordingly so conscience is said to absolve and condemn because according to the sentence of this lower Court and Judicatory of conscience usually is the last sentence of that highest Court in Heaven If my conscience Job 31. 35. 36. clear me let my adversary write a Book and Libell against me I shall wear it as a Isa 50. 8. Crown my witness is at hand and he is near 1 Sam. 2. 25 that justifieth me But if my conscience Libell against me who shall Apologize for me If a Quamquam humana sub tersugiem judicia judicium propriae conscientiae fugere non valeo Bernard man sin against another the Judge shall judge them but if a man be condemned by himself who shall be his Dayes-man I may flie mans judgement seat or stop the Judges mouth but I cannot escape the Bar nor stop the mouth of my own conscience Prima est haec ultio quod se Judice nemo nocens absolvitur Improba quamvis Gratia fallacis Praetoris vicerit Vrnam Juven Sat. 13. I might adde to these four named Offices of Consciences registeriall office conscience a fifth his Registerial Office for conscience is the great Register and Recorder of Vbicunque vado conscientia mea â—â—e non deserit sed prae sâ—ns ad sâ—sâ—it quicquid facio scribit Bernard the world It is to every man his private Notary or Secretary keeping notes or records of all his Acts and Deeds Hence it hath his name Synteresis given it Conscience hath the Pen of a ready writer and takes in short hand and in an illegible character from thy mouth as fast as thou speakest yea from thy heart what thou contrivest consciences writing at present is not legible as that which is written with the juyce of a Lemmon is not to be read by Day-light but against the fire by night you may read it so consciences writing will be read by fire light of distress or in that day when Heaven and earth are on fire then shall this book be opened and the Cypher be discovered Conscience is the poorest mans Historiographer who hath no Chronicler to write his Story Every mans Acts both first and last are written in the Apocryphal Book of conscience The sin of Judah is written with the pen of iron and with the point of a Diamond it is graven upon the Table of their heart Jer. 17. 1. It is not the lot of every mean man to have his Acts and memory perpetuated it is the honour of Kings and sometimes of some other more eminent persons of David it is said 1 Chro. 29. 29. Now the rest of the Acts of David the King first and last behold they are written in the Book of Samuel the Seer and in the book of Nathan the Prophet and in the Book of Gad the Seer But of every man of whatsoever quality it may be said the rest of his Acts though they be not mentioned in the book of the Chronicles of the Kings yet first and last they are all written in the book of the Chronicles of conscience by Syneidesis the Seer and Synteresis the Recorder Now to draw to a conclusion conscience I said was then a good conscience when it doth discharge all his forenamed Offices A Magistrate a Minister a Judge a Witness is then good when each of them is good in his proper place and function and indeed that every one is in truth which he is in discharge of his particular Calling Then is conscience good when it doth officiate well and doth the part of a Minister of a Magistrate of a Witnesse and of a Judge In these four tespects I may say of conscience Ipsa indicat ipsa imperat ipsa observat ipsa judicat as Bernard excellently Ipsa testis ipsa judex ipsa tortor ipsa carcer Ipsa accusat Lib. de consc cap. 9. ipsa judicat ipsa punit ipsa damnat A good conscience is a good Minister a good Magistrate a good Witness a good Judge the best of friends but an ill conscience is an observer of thee will be an informer against thee and both thine adversary and accuser and witness and Judge and Jaylor and Executioner and Tormentor too the worst of enemies Hence flow five Corollaries or conclusions Corollary 1. Conscience is to perform his two first Offices viz. of a Minister to inform and direct and of a King to command and prescribe before a work is to be done or when in fieri Conscience should call in Understanding and Faith to advise with and herein imitate God who Gen. 1. 26. intending to Create Man propounds his Action propounds his End and propounds his Model Let us make man in our Image after our likenesse and let them have dominion over the fish of the sea and over the fowl of the ayre and over the cattell and over all the earth c. So should we say Let me upon deliberation do such an Act after such a manner to such an end This is to Act according to conscience and consequently according to God Corollary 2. When a work or action is already done In facto esse conscience is to discharge his two last Offices of a witness and of a Judge to accuse or excuse to approve or reprove and so to passe sentence Thus did God after every dayes work finished he reviewed his worke and saw with much content and fulness of approbation it was good And at last Gen. 1. 31. God saw every thing that he had made and behold it was very good So should we review all our actions before we passe from them to new businesses Let thine eyes look right on and let thine eye-lids look strait before thee Ponder the path of thy feet and let all thy ways be established Prov. 4. 25 26. There you have these two rules in the well learning and practising whereof lies the chiefest businesse of Practical conscience Coroll 3. When a man goes wilfully against the two first Acts or Offices of Conscience viz. Ministerall Regall he commits the highest sin and draws on the greatest guilt Maxima violatio Conscientiae maximum peccatum Ames What made the sin of the lapsed Angels unpardonable but because they went against a full and clear light of a fully informed conscience and divinely irradiated understanding Their sin had many ingredients of that sin against the holy Ghost in it being committed against clear light much received grace with full consent of will having much of malice in it therefore no wonder it became unpardonable And whence is it that the sin against the
holy Ghost is that sin unto death hath no more sacrifice for it but becomes eternally unpardonable but because it is ever perpetrated and committed in despight of 1 Jo. 5. 16. Heb. 10. 26. conscience against his most clear and strongest convictions and against the most peremptory checks and dissenting restraints of the awakened and enlightened conscience Nothing heightens sin so fast conscience may say If I had not come unto you you had no sin If I had not done my Office faithfully you had some cloak for your sin which now you have not This makes sins of knowing men greater then of ignorant Englands sin greater then the Jndies Judas's perfidiousnesse worse then Sauls persecutions The one did it ignorantly and therefore obtained mercy The other had no cloak for his sin Christ gave him warning by the sop all took notice 1 Tim. 1. 13 he replyed upon consciences enforcing Is it I And he therefore died a son of perdition because he lived and persisted a son of conviction This is the servant who shall be beaten with many stripes Luk. 12. 47. To him that knoweth to do good and doth it not to him it is sin Jam. 4. 17. Corollary 4. When a man lies under the lash of conscience in respect of his two last offices viz. testimoniall and judiciall he lies under the greatest misery Maximus angor conscientiae Dr. Ames Mar. 9. 44. maxima poena Then the worm never dying devours him the fire ever burning the fire not blowen takes hold of him Cains mark is Iob. 20. 26. upon him His punishment is greater then he can bear This is the first woe and the hell on earth for Revel 1. 18. there is a hell before death and Revel 20. 14. an hell before the lake of fire How fearfull was Herods case to be given up to wormes to eat him alive Infinitely more dreadfull to be given up to this worm of conscience to be eaten up both alive and dead How dolefull a sight is it to see a wolfe or a Cancer on the womans tender breast ever gnawing and stinging never cured But a worse wolf is the gnawing and accusing conscience No fits of convulsion so tearing and pulling and racking as convulsion fits of conscience no ulcer in the bladder or bowels so painfull as the exulcerated conscience See this in Judas now brought to a sight of his sin and sense of his misery he is like Isa 57. 20. the raging sea that cannot rest Out he cries I have sinned take your money it hath damned me from person to person from place to place he goes but his hell he carries with him from the terrour and sting of conscience he cannot run To death he saith Fall on me to hell bury me so I may be hid from sight of conscience he strangles himself because he could not strangle conscience into hell he leapes not longer able to abide himself and indeed if there were any place in hell where this Apollyon of destroying conscience came not into it would all the damned get to case themselves Hell were not hell if raging conscience ruled not there if this worme could ever die that fire might then be quenched Judas hung himself to ease himself but then was death and hell cast into the lake of fire Revel 20. 14. He at first brake the neck of conscience that at last brake his neck he had strangled good conscience an ill conscience strangled him and being dead all his bowels fell out of his body because all his conscience fell out of his bowels while he was alive To conclude this Corollary The wrack of Mat. 15. 11 Subijciatur corpus in paena in jeiunijs macereâ—ur verber ibus lanietur equuleo disiendatur gladio trucidetur crucis supplicio affligatur secura erit conscientia Bern. de in t dom c. 22. Pro. 18. 14. good conscience is the saddest shipwrack for poena damni it is the greatest losse And the rack of an ill conscience is the sharpest rack for poena sensus it is the greatest pain Not all from without doth so defile a man as that from within nor all from without doth so torment a man as that from within All the windes blustering abroad about our ears paine us not but a little winde enclosed in the bowels how much doth it torment and put the body into the extreamest pains All troubles from without are easily undergone if conscience be sound But the wounded spirit who can bear He shall flee from the iron weapon and the Bow of steele shall stricke him through It is drawne commeth forth of his body The glistering sword commeth out of his Gall Terrors are upon him All darknesse is hid in his secret places h. e. he hath an Epitome of all the woes and miseries of Hell in his soule a fire not blowen shall consume him as Zophar excellently Allegorizeth Job 20. 24. 25. 26. Coroll 5. VVhen conscience hath done all these foure Offices faithfully and then giveth Peace This is the right peace of conscience This is the Son of Peace upon which the peace Luk. 10. 6. of God and the peace of the Minister ever comes Thus have you seene what a good conscience is h. e. when it is purified and when it is pacified purified from Ignorance Error deadnesse pacified from the raigne of sinne the rage of Satan and displeasure of God both purified and pacified by the word blood and spirit of Christ And after all doing his four-fold Office in due time and place of a Minister of a King of a Witnesse and of a Judge And thus much of good conscience in generall CHAP. V. Of severall good Consciences in particular and first of the Conscience in which Faith is HAving hitherto treated of the good conscience in generall we shall now descend to speak of some Particulars and give you in the severall sorts and best kindes of good consciences that are to be found in all the Sciptures commended to us that when you see such an one you may know a good conscience againe and say there goes a good conscience Ten particulars I shall recommend to you and after speake somewhat to Ten good consciences laid down in scripture each of them Their names are 1. The conscience of Faith 2. Of Purity 3. Of Sincerity 4. The Vnoffensive conscience 5. The well-sighted conscience 6. The well-spoken conscience 7. The Honest-handed conscience 8. The Tender conscience 9. The Passive or Hardy conscience 10. The conscience of Charity The first and most excellent conscience is that in the Text the good conscience of faith The conscience of Faith This onely makes a good conscience Nor can all the other nine make it such without this It is impossible that any thing or person should be good and please God without faith Heb. 11. 6. Precious faith makes the conscience of great price It is therefore very observable that in three places of this Epistle The Apostle
the good of this conscience is most seene in such a sad plight when I am most full of sorrow then most full of joy when nearest to death then have I most of life when having nothing I possesse all things Oh the Cordials sincere conscience feedes the afflicted soule with The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Sincerity 1 Cor. 5. 8. and 2 Cor. 1. 12. is a very elegant and most significant word signifying that tryall that is made of things by the Sun-light as the Eagle is said by Aristotle and Pliny to bring her young unto the full sight of the Sunne to try whether they be generous and legitimate or spurious those that can with open eye endure the light thereof she owneth those which wink she rejecteth Or as a Chapman openeth Wares to see what deceit or flaw is in them B. Andrews The Latine word Sincerus signifies that which is without all mixture as Mel sinè Cera honey without any wax or drosse bread without Mar. 14. 3. leaven wooll undyed sincere milke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 2. which hath no mixture nothing but milke like that precious Spikenard in the Alabaster Box 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and naturall Nard Jerom. Theophilus Euthemius à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducunt ut quae sit fidelis germana Pura minimeque vitiata Which sincerity of conscience if you desire Notes of sincerity to know it try it by these notes 1. It makes a man abhor all guile and fraud and renounce the hidden things of dishonesty and cast off the cloake of craftinesse makes a man like Jacob in his time a plaine downright or upright man or like Nathaniel a right-bred Israelite indeed in whom was no guile such was Paul and his fellow Apostles 2 Corinthians 2. 17. We are not as many that corrupt and compound the Word of God according to our hearers phancy or our owne advantage but as of sincerity but as of God and in the sight of God speake we in Christ So 2 Cor. 4. 2. We walke not in craftinesse or handle the word of God deceitfully Where is sincerity there is an Identity ever and a samenesse between heart tongue and hand betweene outside and inside what he seems he is what he promiseth he performeth as was said before of Origen Vt Docuit vixit He taught lived alike vixit ut Docuit and lived taught Micaiah shewed his sincerity when he resolved not to concur in the Agreement of the Prophets to please their Soveraigne Lord the King But what the Lord saith unto me as the Lord liveth that will I speake 1 King 22. 14. And Caleb his sincerity when he resolved not to betray his trust and promote the Agreement of the People as did his corrupt fellow Representatives who voted according to the fickcle mindes of their Soveraigne Lord the People But as for me saith he I spake as it was in my heart Josh 14. 7. And I fully followed the Lord vers 8. Sincerity abhorres equally both feare and flattery and declines alike unnecessary opposition and unwarrantable complyance The sincere mans heart yea and path too is like the street of the new Jerusalem Rev. 21. 21. The street of the City was pure gold as it were transparent glasse Purity is the glory of Gold Perspicuity and Transparentnesse of Glasse both are the glory of the sincere man who is both Glasse and Gold Transparent Glasse you may see through him he is all one without and within and Pure Gold that the more you see into him the more you see his worth 2. Sincerity being all to the light as was Note 2 said before in the opening of the word Joh. 3. 20. He that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God they are cast in a right mold and are of the right make Therefore as of sincerity and as of God and as in the sight of God are put together 2 Cor. 2. 17. He that is such ownes nothing but what will endure the Sunne To God he saith often Examine me O Lord and prove me try my reines and my heart Psal 26. 2. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me Psal 139. 23 24. Thus dare not an unsound heart say So Peter Lord thou knowest all things thou knowest that I love thee Joh. 21. 16 17. To the most searching Ministery he saith Teach me and I will hold my tongue and cause me to understand wherein I have erred Job 6. 24. To every discerning mans conscience he offers to approve himselfe in the sight of God 2 Cor. 4. 2. Let the righteous smite me it shall be a kindnesse and let him reprove me I shall not take it ill Yea he is the man who can be tryed by God and his Country Ye are witnesses and God also how holily and justly and unblameably we have had our conversation in the world said the Apostle 1 Thess 2. 10. Yea he saith to his most observing adversary Let him write a Booke against me I shall be able to answer all charges and wipe off all aspersions said Job in the assurance of a sincere conscience Job 31. 35. Wary Jacob would make sure worke beforehand if ever he should have his dealings called in question that he should never be touched in his sincerity So shall my righteousnesse answer for me in time to come when it shall come before thy face Gen. 30. 33. And this made him so confident when he was pursued and charged with the plunder of Labans Gods Search all my stuffe discerne what is thine spare not what hast thou found among all my houshold-stuffe Set it before my brethren and thy brethren I aske no favour Oh the boldnesse and bravenesse of sincerity Nec Proprium veretur judicium de se nec alienum Bernard Josephs brethren were so brought up by their Father Jacob to hate all fraud and falsehood that knowing their own integrity they offered themselves and their Sacks to any search or examination Behold say they the money which was in our sacks mouths we brought againe how then should we steale out of our Lords house silver or gold Gen. 44. 9. 3. The sincere man is semper ubique idem 3. Note still one and the same alone or in company Leave him to himselfe he is all one as if you looke on He is as the clarified honey cleare to the bottome he is like the twelve Gates of the holy City Rev. 21. 21. each Gate was of one piece and that of pearle one solid and entire rich pearle it was not artificially made and joyned together but one naturall rich pearle Such is the sincere man all of a piece nothing but one solid pearle The Arke was pitched within with the same pitch which it was pitched without withall such is the sincere man within and
But we rightly make it a certaine note of the true Christian Zachary and Elizabeth were therefore counted righteous before God and blamelesse before men in that they walked in all the Ordinances of God Luke 1. 6. and Heb. 13. 18. The Apostle asserteth the sincerity of his honesty by this marke we trust we have a good or honest conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because we desire in all things to live honestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The good man must like Moses have his two hands filled with the Deut. 9. 15. two tables respecting both God and man God in each duty of Piety Man in each duty of honesty mercy justice charity Daniel could Apologize for himselfe that before God innocency was found in him and before the King no hurt Dan. 6. 2◠could be charged on him Vniversality and indifferency to all sorts of persons in all places at all times in all duties shewes a man sincere To be partiall in the Law Mal. 2. 9. is to corrupt the Law To make conscience of one duty and not of another is to make no conscience of the one or other to flye on sin and not another is rightly to fly no sinne To make our Phylacteries broad and our charity Mat. 23. 5. Mat. 23. 23 narrow foule Pharisaisme to Tythe mint and Cummin and neglect mercy judgement and faith Rom. 2. 22. is grosse hypocrisie To abhor Idols and commit sacriledge is the prophanest impiety 7. This man carries himselfe ever as before Note 7 God 2 Cor. 2. 17. In sincerity as of God in the sight of God He saith with David Psal 16. 8. I have set the Lord alway before me and I set my self alway before him His eye is ever upon me my eye is often upon him so that he calls the place where he is as Hagar her well Beer-la-hai-roi Gen. 16. 14. that is the well of him that liveth and seeth me she gives the reason I have seen him that seeth me The sincere man writes over every room Gods sees me Gods eye and his hand follow me Psal 139. 10. When you cast your eye on a well drawn Picture which way soever you turn it seems to have his eye still upon you and follow you so it is with a godly man he observes as Peter did the eye of Christ finding him out in a corner Went not my heart with thee saith the Lord to him and he to God If I should forget the Covenant of God and Psa 44. 21. lift up my hands to a strange God shall not God search this out he tryeth the reins and secrets of the heart See said Laban No man seeth but Gen. 31. 50. God seeth and is a witness between thee and me Therfore he called the place of the Covenant-making Mizpeh the Lord watcheth and observeth thus the sincere man carryeth an awfull apprehension of Gods presence with him still as that Kings Son carried an effigies of his father with him and saith whatever I do I must do it heartily as to the Lord and not to men Col. 3 23. And every place to such a one is either a Bethell or a Penuell He can say I have seen God in this place face to face and my life is preserved Gen. 32. 30. Or else at least God is in this place though I was not aware Gen. 28. 16. 8. Note The sincere man is known by this Note 8 he consults with his duty more then with commodity and resolves against sin more then against any danger He always postposeth humane danger to Divine displeasure and undervalueth all losses to the loss of Gods favour and his own Peace How can they beleeve who will hazard rather a casting out of Heaven by God then out of the Synagogue by men Joh. 12. 42. How do they beleeve who love the praise of men and seek not the honour that cometh of God onely Joh. 5. 40. How do they believe in sincerity who love the uppermost seats in Synagogues and highest Offices in the State and greetings in the Markets or Courts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will rise with Christ if they may and follow him with a Bag as Judas but are resolved not to fall with Christ and follow him with a Cross Sincerity saith Let Christ be magnified though I bevilified Let him be omnified though I be nullified If my fall be his rising what shall I be loser Let integrity and uprightness preserve me Psal 25. 21. or let me perish let them bayle me or let me go to prison saith the upright man 9. Note of sincerity is That such a one cannot Note 9 skill of your fleshly wisdom or worldly policy Sincerity was never cut out for a Time-serving Politician 2 Cor. 1. 12. In sincerity and simplicity of God not in fleshly wisdom saith the Apostle They are so opposite that the one doth shake and lessen the other the more simplicity the less policy the more of jugling and designs the less you see of this sincerity In simplicitate fides said Hilary Where there is so much of the Serpent there is nothing of the Spirit because none of the Doves simplicity Simplicity is the sincerity and sincerity all the policy of a conscientious man It was never a good world with Christians since they forsook the waters of Siloah that run softly and Es 8. 6. left this old simplicity to study depths and stratagems of policy This Serpent hath devoured all our rods of strength Worldly wisdom is the bane of Grace and Conscience and Religion hath never thriven well since Christians would become Students in Politicks Rev. 8. 11. This wormwood star hath fallen into all our Ponds and Springs but hath imbittered and corrupted all our waters turning them into worm-wood and hath marred Professers Profession Parliament Army Covenant Reformation all That we in Ezekiels bitterness Ez. 2. 14. and heat of Spirit may take up Bernards lamentation and say Vae generationi huic à fermento Pharisaeorum quod est hypocrisis si tamen hypocrisis dici debet quae jam latere prae abundantia non valet prae impudentia non quaerit Serpit bodie antiqua tabes per Bern. super Cant. Serm. 33. omne corpus Ecclesiae quo latius eo desperatius eóque periculosius quò interius c. St. Paul wisheth a Christian no more wisdom then may make him honest and sincere Rom. 16. 19. I would have you wise unto that which is good but simple concerning evil The worldly wise like best that reading of Arias Montanus Prov. 8. 12. Ego sapientia cum astutia habitavi but the godly like rather Ego conscientia cum simplicitate I wisdom dwell Pro. 8. 12. with prudence and I Conscience with simplicity not with worldly craftiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The worlds simplicity is Gods sincerity as the worlds wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with God but folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉
eat the Kings salt have our salary from the King therefore we must be true to our trust Much more saith the godly heart I have my dependance wholly on God I am thy very Creature the work of thy hands I am salted with the salt of the Sanctuary I eat the Lords bread wear his given clothes breath in his ayre dwell in his Tenement he gives me lodging living breath being and all I have I must be true to his interest I must not be silent at or unsensible of his dishonour All mine are thine said our Saviour and thine are mine Any hypocrite will say and make good the latter all thine are mine all wil consent to Joh. 17. 10 take away Tuum but sincerity takes away Meum not Tuum between God and him All mine is Gods saith he as to subordinate all to him improve all for him All Gods is mine as to be solicitous for his things as for my own yea above my own not his are mine to be subservient and subordinate to my ends as the hypocrite saith Da mihi fallere Lord let me make use of thy Name and Honour and Cause and Interest and Servants and Scriptures to build my own house and so attain my own ends But saith he all mine is thine Lord serve thy self of me and mine all my parts studies interests abilities designes ayms are for thee and for thy service Thus in all your actions if you would have comfort in them you must consider with what conscience you do them so much of conscience as is in your actions so much of comfort and so much of sincerity so much of conscience and so much regard to your principles to your rule to your end so much you may conclude of sincerity And so much of this most excellent conscience the conscience of sincerity CHAP. VIII Of the inoffensive Conscience Of the inoffensive conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tum activè tum passivè potest significare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut nec ipsi scandalizent quempiam nec scandalizentur à quopiam Paraens in 1 Cor. 10. 32. In eandem sententiam Eras Cor. à Lap. tam inoffensus quā non offendens Bez. passivè Phi. 1. 10. activè 1 Cor. 10. 32 THe fourth good Conscience we are to speak of is the inoffensive conscience of which the Apostle shewed how much reckoning he made when he said Act. 24. 16. Herein do I exercise my self to have always a conscience void of offence toward God and toward man This is a conscience necessary to be sought especially in these times This inoffensiveness is twofold implying that we avoid 1. Giving any offence 2. Taking any offence 1. The inoffensive conscience must avoid giving offence for this is alway evil and sinfull though offence be often taken without sin yet never given without sin Our Saviour took offence at Peter Mat. 16. 23. Thus God is offended every day When it is only our fault to give the offence but Gods holiness and perfection to take the offence This giving offence may be either To God or To man Act. 24. 16. 1. We must chiefly take heed of giving offence to God This is the principall care of a conscientious person I exercise my self to have 1. Inoffensive conscience gives no offence to God alway a conscience void of offence to God What were it if we did so carry our selves that all men should speak well of us and that we were as much in the worlds books for amiablenes and in offensiveness as ever were Titus or Trajan or any other yet we begin at the wrong end if we did not study more to be without offence before God It is meet to be said to God I have borne chastisement I will not offend said Elihu Job 34. 31 32. That which I see not teach thou me and if I have done iniquity I will do no more Object But who can say he lives without offence-giving to God For in many things we sin all Jam. 3. 2. Who knoweth how oft he doth offend c. Psal 19. Answ None liveth indeed without sin yet some are without offence Because 1. This inoffensive person striveth to prevent offences he keepeth himself he takes up purposes Psal 17. 3. 1 Jo. 5. 18. I am purposed that my mouth shall not offend said David He hath integrity in his purposes ever although he may fall short in performances sometimes 2. He is counted inoffensive because for what is past what was an offence to God is now an offence to him if in any thing God was displeased with him before he is now displeased with himself for it what was a burden to God before is now his burden Ephraim was ashamed and confounded Jer. 31. 19. Job did abhor himself Job 42. 6. The truly penitent do ever loath themselves Eze. 6. 9. 36. 31. Now when our sin begins to be matter of offence to us it ceaseth to be matter of offence to God when it becomes the object of our indignation 2 Cor. 7. 11. it is no more matter of provocation to God In this respect the penitent is accounted without offence 3. When for time to come he is carefull to break off his sin by Repentance and saith as before Job 34. 31 32. I will offend no more that which I see not teach thou me and if I have done iniquity I will do no more This is the highest inoffensiveness we can here attain unto Job 40. 4. 5. Behold I am vile saith Job to God what shall I answer thee I will lay my hand upon my mouth Once have I spoken but I will not answer yea twice but I will proceed no further When a man hath throughly smarted with godly sorrow for sin and saith I will venture no further for a world what fruit have I now of all my former vile ways but shame I will turn from all my sins and become a new man this man is accounted a non-offender Ro. 6. 21 all his sins shall be no more so much as mentioned to him But he shall live in his righteousness wherein he now walketh Ezek. 18. 21 22. 4. He is said to live without offence to God who resolveth rather to offend all the world passively then to offend God actively If they be offended let them be offended saith he If they take offence it is their sin not mine so that God be not offended Am I to perswade men or God said the Apostle Gal. 1. 10. Or must I seek to please men If I yet pleased men I should not be the servant of Christ Inoffensive Conscience saith I would if I could please both God and man I would not offend either I would please all offend none by my good will But if it must be so whether it be better in the sight of God to please God or man whether worse to offend God or man judge ye All the Prophetical Apostolical and Ecclesiastical Histories are full of examples in this
all things to all men that he might by all faire means save some for by foule meanes of violence we shall save none but lose all By this art the Gospell was first propagated by this plaine inoffensive amiable and winning carriage very Gentiles were overcome to the imbracing of the Truth But our self-pleasing hath undone all How much need have we to pray for the Christians of our times as Paul did for the Philippians Phil. 1. 9 10. That your love may abound in knowledge and in all judgement that ye may approve things that are excellent that ye may be sincere and without offence to the day of Christ 6 Rule If thou wouldest sometimes not give offence thou must be willing to depart with thy owne right Mat. 15. 27. Notwithstanding that the children are free yet least we should offend them said our Saviour go thou to the sea and cast an hooke and take up the fish that first cometh up and when thou hast opened his mouth thou shalt finde a piece of money that give unto them for me and thee 2. Not to the wicked or to those that are without must we give any occasion of offence 2 We must not give offence to wicked men but remember that rule Colos 4. 5. Walke in wisdome toward them that are without Lay not a stumbling block before the face of the blinde The Beleeving servant must be obedient and faithfull not onely to the Beleeving Master and the gentle but to the unbeleeving and froward that the Gospell be not blasphemed 1 Tim. 6. 1. 2. 1 Pet. 2. 18. 1 Pet. 3. 1. The godly woman must labour to have her modest and gracious carriage towards a froward and irreligious husband speake more to his conscience then the Word hath done to the worst of men that seeke occasion we must labour to take away all occasion 1 Having a good Conscience and your conversation benest among the Gentiles that whereas they speake against you as evill doers they may be ashamed 1 Pet. 2. 12 3. 16. when they falsely accuse your good conversation yea not that onely but that they may glorifie God in the day of visitation Thus did Daniel demeane himself that though so many eyes were upon him they could fasten nothing upon him to charge him with Dan. 6. 4. Obj. When the Disciples informed Christ Ponere scandulum infirmis in rebus medijs est peccatu sed pharisaeiâ— non sunt infirmis sed malitiosi calamnia huic pertinaces nebulanes jubet dominus ne decorum scandalo sint solliciti Par of the Pharisees offence taken at his Doctrine he seemed to neglect it Let them alone Mat. 15. 12. 14. q. d. If they be offended let them be offended Ans It is to no end to be troubled if wicked stubborne men take offence when none is given they sin we sin not woe to the world because of offence taken its impossible but an â—ffending world should be apt to be offended To lay a stumbling-block before the weake is evill but the Pharisees here saith Paraeus were malicious calumniators and sinned of pertinacious perversenesse therefore no heed to be taken of them 2. Wee are to distinguish of the matter whence an offence is taken an indifferent action we may forbeare to prevent offence-taking but a necessary duty is not to be omitted or truth to be suppressed to avoid all the worlds offences Let thy eye and actions be good although their eye and interpretation be evill Nihil boni aut liciti est omittendum propter scandalum acceptum hominum Pharisaico ingenio praeditorum Ames de cons 1. 5. c. 11. And learned Camero Scandalum quod oritur ex rebus per se bonis necessariis non licet evitare quia non est faciendum malum ut eveniat bonum Et postea Itaque ut maxime tumultuetur mundus tamen omnia etiam extrema quaeque subeunda sunt ut stet illibat a Dei gloria Vide plura in Jo. Cam. Praelect in Mat. 18. v. 7. 2. We must take heed that we do not offend 2 Not offend our selves our selves man is bound to study selfe-preservation If thy eye offend thee pluck it out Mat. 13. 9. As there is one kinde of base and unworthy self-love self-seeking self-pleasing self-preferring self-fearing c. so there is also another noble and religious and most necessary self-love self-pleasing and self-preferring viz. when I more regard what my conscience cals for that I may satisfie my duty and keep in with my selfe rather then to gratifie a thousand requests But my self-pleasing must never be to the prejudice of another This is the worst disease of all in these worst of times Christ came to set a man at variance with father and mother but never with himself Next to the favour of God labour to continue in thy own favour and good opinion Let not thy own heart reproach thee within whose tongue soever may abroad Take heed of going over-far in a way of serving men heap not coals of fire on thy head to do any man a kindness better offend all the world then thy own self Gods servants have found it an easie matter to do or suffer any thing to forgo or undergo every thing so they might not offend self and have Conscience distasted Flavianus Clemens a Favorite in Domitians Court had so much interest in the Emperors esteem that he conferred highest Honours upon him and intended to make his Son his Successor in the Empire but blessed Flavianus rather then he would give offence to his conscience in the matter of his Religion was content to bear the turning of the Emperours great love into extream hatred so as he hated him to death and oppressed his whole house Theodoret reports of Hormisda a Nobleman in Persia who because he would not wound his conscience in conforming to the Religion of the Court was put into ragged cloaths deprived of all his Honours and set to keep Camels After a long time the King seeing him in that base condition and calling to minde his former estate pittied him brought him to the Palace and causeth him to be cloathed like a Nobleman again and then perswades him to deny Christ He presently rends his â—â—lken cloaths and â—ays If for these you think to have me deny my Faith take them again and so with scorn he was cast out It was a high expression of Zuinglius Quas non oportet mortes prae-eligere quod non supplicium potius ferre imò in quam profundam inferni abyssum non intrare quà m contra conscientiam atttestari 2. The other part of inoffensiveness is that 2. We must not be forward to take offence we be not apt to take offence This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 29. translated malignity which Aristotle defineth a taking of every thing in the worst sense A Nabal-like disposition 1 Sam. 25. 17. Morum asperitatem ac difficultatem sonat Erasmus
There is as much danger oft of taking offence unjustly as of giving as 1. From God who can never give any yet Christ pronounceth Mat. 11. 6. him a blessed 1. From God man that should not by one means or other be offended in him Therefore is Christ called in the worlds-sense lapis offendiculi a stone of stumbling and rock of offence Rom. 9. 33. yea all the disciples were at once offended at him Mat. 26. 31. Some have taken offence at his person Isa 52. 12. 53. 3. Some at his doctrine Mat. 15. 12. Some at his Parents Mat. 13. 54 57. Some at his Disciples and followers Mar. 2. 16. Some at his life Mat. 11. 19. Some at his death yea almost all at the ignominy of his death and crosse 1 Cor. 1. 23. But we preach Christ crucified to the Jews a stumbling block and to the Greeks foolishnesse To both unsavory yet all these offences were taken without cause none without sin 2. From Gods way when the stony ground 2. From Gods way hath received the seed it springeth up immediately but not having root or moisture is scorched with the heat of the sun Mat. 13. 21. Such are those hearers who at first receive the Word with joy and much forwardnesse but when they see the Lyon in the way and Tribulations arise they are offended at the way and the gospel and at Christ himself and are like that impotent and passionate widow who was content to entertain the Prophet when she and her son might live upon him but when her son was dead she was offended with the Prophet What have I to do with thee oh thou man of God Art thou come to call my sin to remembrance and slay my son 1 King 17. 18. 3. From Gods people and their weakness 3. From Gods people so far as either to condemn their persons or dislike their profession Wo to the world because of offences on both hands Mat. 18. 5. Giving too much just occasion of offence to the godly and again taking too much occasion of offence but unjustly at the godly it 's impossible but offences will come from some hands but woes a thousand to him from whose hand they come meritoriously and as many woes again to him that taketh such an offence at a particular person or at a particular miscarriage in one person to reject and condemn a whole profession True godliness makes a man apt to take all in good part 1 Cor. 13. 5. It thinketh no evil it suspecteth nothing but believeth all things it makes a man more severe to himself and more charitable to others With himself he may be displeased with another he is unwilling to be displeased to him self he is just and impartiall to others more milde and indulgent 4. Lastly we must take heed of offence-taking 4. From the world from an ill world Because all men speak evil of the way of God and forsake it must we be offended Say not a confederacy to all them to whom this people shall say a confederacy neither fear ye their fear nor be afraid but sanctifie the Lord of Hosts himself and let him be your fear and let him be your dread Isa 8. 12 13. Thus much of the inoffensive Conscience CHAP. IX Of the wel-sighted Conscience THe quick sighted Conscience is ever a Of the wel-sighted conscience good Conscience and one necessary qualification which good conscience cannot want Conscience's whole work is circumspection and therefore must have eyes in every place running to and fro Mat. 6. 23. Mens lumine Spiritus Sancti gubernata facit omnes actiones nostras lucidas Deo placentes Mens coeca nec illustratâ— lumine verbi nec gubernata Spiritu Dei hominem ducit in avios errores scelera omnesque actiones ejus deturpat Parae in Mat. 6. 22. Hence some have said Conscientia totus oculus Conscience is all eye If this eye be single the whole man is full of light if this eye be darkness all is darkness A good conscience must be like Ezekiels wheels Ezek. 1. 18. Or like the creatures before the throne Rev. 4. 6. 8. that were full of eyes round about full of eyes before and full of eyes behinde and especially full of eyes within Thus must good conscience be qualified it must be full of eyes before behinde and within Before to view and oversee actions to be done behinde to review and overlook actions already done especially it must be full of eyes within to make a privy search in the inwards of the belly as Solomons expression is Conscience is to take account of the inward motives from which actions are undertaken of the inward intentions and affections with which they are undertaken and of the inward ayms and true ends for which they are undertaken Vt nemo in sese tentat descendere nemo And further very observable it is that Persius Sat. 4. those wheels spoken of Ezek. 1. 19 20. were as admirable for their motion as for their eyes they moved after a divine mover as the spirit moved they moved whether the spirit went they went when the spirit rose up they arose when the spirit stood they stood but they never returned or went backward Conscience must not be all sight no motion or all for speculation nothing for action Again those creatures before the Throne are not more to be admired for their abilities then imitated in their practise and imployment they had many eyes and they had many wings Rev. 4. 8. Each had six wings they were full of eyes and full of praises not only much in contemplation but as much in adoration They rest not day nor night saying Holy holy holy Lord God Almighty which was and is and is to come What was it but a monstrous image that in Nebuchadnezzars vision Dan. 2. 32 33. Whose head was fine gold his legs iron and his feet base Iron and clay They are monstrous Christians who have such heads of gold for Science but feet of clay for practise all knowledge no action all contemplation no conversation The Pharisees were full of eyes without Sed praecedenti spectatur manticae tergo Pers had none within full of eyes before had none behinde Non viderunt id manticae quod in tergo â—rat They could censure other actions not see their own they had heads of gold feet of clay could speak excellently and do as badly They say and do not Mat. 23. 3. What they teach that do ye what they practise that shun These doth our Saviour after all their knowledge and learning and talk and tongue call fools and blinde fools again and again All this knowledge is but as a candle Mat. 23. 17 19. 24. in their hand to light them to Hell that they may not go thither in the dark These go to Hell as Bernard saith with a great deal of Sinite sapientes huâ—us saeculi alta sapientes terram lingentes
and the best resolver of all our doubts Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies rather an Interrogation or demand as Beza saith well upon the place though our translation render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro respondere testificari vix putem satis aptè usurpari posse Beza 1 Pet. 3. 21 Jud. 13. 12. an answer Conscience hath many questions to put and it is still the nature of conscientious men to be enquiring as Manoahs wife when she had the Angell to resolve her now tell us how shall we order the Childe What shall we doe unto him All that came unto Iohn wrought upon by his ministery came with this question Luk. 3. 10 12 14. The most proper and pertinent question And what shall we do What shall we doe said the Publicans and People and Souldiers So is conscience still inquisitive desiring to goe upon safe grounds It inquires at the mouth of God 1. By Prayer as David Lord shall I goe 1 Sam. 30. 8 Joh. 34. 32. Luk. 10. 26 Isa 8. 20. as Job That which I see not teach thou me 2. By the word How is it written How readest thou is consciences question And to the Law and Testimony is consciences resolution 3. Conscience enquires at the Priests lips and seekes the law at his mouth Mal. 2. 7. Comes unto him for private Conference and satisfaction 4. Conscience puts cases in writing and propounds his doubts and scruples and desires resolution As the Corinthians had written to Paul in a certain case which did much perplex them desiring his resolution 1 Cor. 7. 1. Lastly Conscience hath many questions to put home to a mans selfe He must commune with his own heart and cause his spirit to make a diligent search in himselfe as the Psalmist saith he sometimes did Psal 77. 6. From whence it is that you see still young Converts they have many questions to make and cases to put they dare not walke at a venture as the word is Levit. 26. 21 23 27. for that is indeed to walke contrary to God as it there rendred CHAP. XI Of the honest dealing Conscience GOod Conscience must not onely be Good Of the honest dealing conscience at seeing and good at saying but as good at doing therefore I adde after the well-sighted and well spoken Conscience The well-dealing This which we call the honest Conscience a conscience of absolute necessity in a Christian so much of honesty before men so much of good Conscience before God want common honesty and all that is left is but hypocrisie Say not this is morallity and it is to be found among Heathens It is Divinity also and must be found among Christians religion teacheth to honour it though not to rest in it And the Christians care must be not to despise it but exceed it Of this good conscience Paul glorieth while he saith Heb. 13. 18. Pray for us for we trust we have a good Conscience in al things willing to live honestly To live honestly in all things is an honor to an Apostle and an undeniable argument of a good Conscience Visibility and Vniversality are Popish markes of a right Church but they are Protestant marks of a good Conscience and a right Christian We have a good Conscience The word translated Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also honest of this the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived translated honestly It might as well have been read Wee have an honest Conscience and in all things desirous to live honestly where all good Conscience is to bee seen Act. 23. 1. there all Honestie is to bee seen So 1 Pet. 3. 16. Peter exhorts to this Good Conscience Having a good Conscience that whereas they speak evil of you as of evil doers they may bee ashamed when they falsly accuse your good Conversation A good Conversation without will proclaim to all the world a good Conscience within And a good Conscience ever bindes us to our good behaviour towards men The Apostles Rule is Phil. 4. 8. Whatsoever things are honest whatsoever things are just whatsoever are lovely and whatsoever of good report those seek and do as well as whatsoever things are true are pure are holy And 2 Cor. 8. 21. Providing things honest not onely in the sight of God but in the sight of all men Good Conscience must have Jacobs hands as well as Jacobs voice must as well deal fairly as speak fairly Good Conscience must look to a Thread and to a Shoo-latchet as Abraham did And must bee able Gen. 14. 23. to say in the sight of all the world as Moses Num. 16. 15 and Samuel Testifie against mee whose ox or whose ass have I taken whose gold or silver or apparel have I purloined or coveted 1 Sam. 12. 3 Act. 20. 23 2 Cor. 7. 2. whom have I defrauded or whom have I circumvented in bargaining The good ground in the Parable which maketh best use of the Word is expounded by our Saviour to bee the good and honest heart Luke 8. 15. And the man who is to bee admitted into Gods holy place must bee such an one as hath clean hands and a pure heart Psal 24. 4. Godliness and honestie are joyned together 1 Tim. 2. 2. as being inseparable The life of Godliness is bound up in the bundle of Honestie They are mother and daughter as Naomi and Ruth and cannot part companie Where Ruth 1. 16 17. thou goest I will go saith Ruth where thou dwellest I will dwell where thou diest I will die and bee buried with thee Thy God is my God so these go together stay together live together die together for they both serve one and the same God Pietie without Honestie is but seeming Pietie and really Pharisaical Hypocrisie and all Honestie without true Pietie is but Semi-honestie and at best but Philosophical Paganish moralitie Each of them parted make but halfe of a man Both together make a compleat Christian The Good Conscience must ever consider what may stand with Honestie When carnall Reason and worldly Policie bid thee run with Gehazi and say This thou maist do and that thou maist get here is an Opportunitie neglect it not Good Conscience saith to them as Abner to Asahel Turn aside from following mee for how shall I then hold up 2 Sam. 2. 22. my head before Joab How shall I answer this another day Therefore no more Gain then what will stand with Godliness What I may take with Honestie that I will take what I can keep with Honestie that I will keep what is offered upon Terms of dishonestie I may not I will not receive what is received in way of dishonestie I must and I will restore as did Zacheus Better Salvation should Luke 19. 8. come to my house when I am restoring then damnation to my soul and a curse into my house and upon my Posteritie when I am receiving God shake every man out of his house and
estate that restoreth not what is injuriously gotten saith Nehemiah and good Neh. 5. 13. Conscience saith Amen to it It shall never bee said of mee saith the conscientious man that sin or Satan or fraud or rapine or usurie or briberie hath made mee rich for the fire of God shall consume the Tabernacles of briberie saith Eliphaz Job 15. 34. And the Congregation of hypocrites shall bee desolate But hee that walketh in righteousness and speaketh in uprightness hee that despiseth the gain of Oppressions and shaketh his hands from holding of bribes that stoppeth his ears from hearing of bloud and shutteth his eies from seeing of evil viz. hee that is every way a just an honest and a plain dealing man hee shal dwel on High his Place of defence shall bee the munition of Rocks Bread shall bee given him his waters shall bee sure Isai 33. 15 16. But besides what hath been said you may know an honest Conscience by these Notes 1. He hath engraven in his heart this Maxime I must be a Law to my self h. e. though Rom. 2. 14. there were no humane Law to force me to reason and duty no magistrate to awe me no minister to reprove no shame for ill done no praise for good done yet must I live conforme to the old Law written in the heart of man This man needs not his neighbour to call on him saying know the Lord doe Heb. 8. 11 Intimus magister justice c. For he is so taught of an inward monitor abiding in his heart In this regard it is said The Law is not written for the righteous 1 Tim. 1. 9. For if other men were as honest as he there needed not so many Lawes and a few Magistrates would be sufficient 2. This is his Oracle Whatsoever you would others should doe to you doe you the same to them Mat. 7. 12. Which is the Epitome of the Law and prophets and is the voyce both of Scripture and Nature This Lactantius saith is the very root and foundation of all equity And Jerom to a Epitome Diu. Instit Cap. 3. good woman commendeth this saying as the breviary or abridgement of all righteousnesse to be written on her heart as a compendious Commonitory quasi ad compendiosum locum quoddam Commonitorium illa tibi evangelij eligenda sententia est superscribenda cordi Jerom ad Celantia tuo quae ad totius justitiae Breviarium pro fertur ore Dominco quaecunque volueritis ut faciant vobis homines haec tibi quasi speculum quoddam paratum ad manum semper positum qualitatem tuae voluntatis ostendat c. Therefore saith Paraeus upon the place Par. in Mat. 7. 12. Christ would make every honest man his own rule and law in his dealings with his neighbour Would I like it well that others should suspect envy censure me with their tongue when I am absent or abuse deride scorne and make jests of me to my face or would I be content that they should over-reach defraud and oppress me in their actions then let me doe the like to them otherwise not 3. You may be bold to take his word and trust him He cannot deceive though he may be deceived Errare potest non fallere His word is as his Bond his Bond is as his Oath and his Oath is as his Soule By any of these you have him bound and bound in Spirit And let him goe whether he will he hath his Keeper with him He makes Conscience of what he promiseth because his promise came from a Purpose of performance He reckoneth of his day debt promise to thee when thou little thinkest of him He holds nothing to consist with his honour which doth not with honesty whence the ancients derived honour and honesty on from the other Honest Regulus the glory of the Romans being let goe when a prisoner of warre upon his Parell or word passed to returne if a Peace were not agreed between his Nation and the Carthaginians made good his promise although he knew it were as much as his life were worth Fides data est servanda etiam hosti When the honest man hath past his word he saith quod dixi dixi what I have said I have said as Pilate after his writing said quod scripsi scripsi what I have said or written shall stand 4. You need not fear to take his money his wares his weight or his measure All are currant and warrantable His money currant and weight as Abraham's and Jeremie's was Gen. 23. 16 Jer. 32. 9. Hee clips not his Shekel His weight is down weight his measure full measure His Ephah Omer and Shekel are all Standard-proof Hee knowes nothing more abomination to the Lord then a false balance Prov. 11. 1. 5. This man as you may take his word or his money his weight and measure so you may take his accompts hee will bee faithfull and punctual in all his reckonings disbursements and receipts wherein you intrust him Hee will not set down Laid out more or Received less then the truth is As those honest workmen in Jehojada's dayes that repaired the House of the Lord laid out according to their Trust as far as was needful for Repairs and brought in the Remainder and it is said 2 Kin. 12. 15. c. That they did not so much as reckon with them for they dealt so faithfully Here is a commendation for a publike officer or a private servant hee brings in no false bils but will bee as true in his trust and accompts as if you had your eye alwaies on him you need not so much as question 2 Ki. 22. 7. his reckoning whereas such a dishonest servant as that was spoken of Luke 16. 6 7. must bee looked after or hee will wrong the Publike to augment his Private and will not fear to empoverish his master or deceive his best friend to enrich himself 6. This man ever respects not a Person so much as a Cause The Cause of the stranger poor fatherless or widow is more to him then the face of the rich or the Letter of the mightie Hee saith with Levi to his father and to Deut. 33. â— his mother I have not known you nor did hee acknowledge his brethren nor knew his children because they kept thy Word Hee is the man whom the Antients were wont to Embleme with a Pair of Balances in one hand a Sword in the other and both his eyes shut To dispense to all Justice distributive or commutative indifferently without respect of persons Tros Tyriusve All is one I am Debtor saith hee to Jew and Gentile to do what is honest though engaged to neither In all matters in difference he inclines to that partie where Reason not Interest swaies him Amicus Plato Amicus Socrates but magis Amica veritas This man is my friend and that man is my kinsman but good Conscience is my best friend and truth my nearest
kinswoman 7. This man will sooner suffer any prejudice himself then prejudice his neighbour Hee sweareth to his own hurt and damage but changeth not No Prejudice valuable to the wronging Psal 15. 4. of his Neighbours exspectation and his own Conscience It was a famous speech of that noble Pomper when in a time of a great dearth at Rome hee was chosen Curator Annonae and had now made great provision of Corn for the relief of his Citizens being readie to set forward there arose a storm the Pilot persuaded him to stay because of the danger It matters not saith hee hoist up sail put out to Sea it is necessarie for us to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sail to live is not necessarie To stay and reserve our selves is less agreeable with our honour then to go and releeve our countrey is agreeable to our dutie CHAP. XII The tender Conscience THe next good Conscience is the tender The Tender Conscience Conscience a disposition which the world calls Niceness Simpleness Peevishness Timorousness Scrupulousness and what not But it is the Right Temper ever of the gratious heart it is that heart of flesh promised in the New Covenant Ezek. 36. 25. and is that new Divine Nature wrought in the New Creature when once the old heart of stone is taken out it is that Tremulous and Contrite Spirit in which God delights to dwell Isai 57. 15. next to the Companie of an Angel or a glorified Saint Thus saith the High and loftie One that inhabiteth Eternitie whose Name Isa 66. 1 2. is Holie I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the Spirit of the humble and to revive the heart of the contrite ones This was that gracious disposition for which Josiah was praised and spared Because thy heart was tender and thou hast humbled thy self when thou heardest what I spake against this place c. and hast rent thy clothes and wept before mee behold I will gather thee unto thy fathers in peace and thine eies shall not see the evil which I will bring upon this place saith the Lord 2 King 22. 19 20. This was that self-smiting that was still observed in David's heart which shewed him to bee of a right tender Conscience When hee had done a verie small injurie to his deadly enemie Saul the Lords Anointed not touching his life but his lap not cutting his Throat but his Coat his Heart smote him much hee wished it had been to do again hee would not then have done it 1 Sam. 24. 5. and 2 Sam. 24. 10. when hee had committed that other sin of pride in numbering the people His heart smote him again hee cries out I have sinned greatly I have done very foolishly This is that tenderness in converted Ephraim Jer. 31. 19. who smote on his thigh when sensible of his sinful miscarriage and in the penitent Publican who smote himself on his breast Luke 18. 13. A gracious and blessed frame of heart it is But opposite hereunto is that temper of the wicked and graceless heart which the Scripture brands with many ignominious names The Heart of Stone Ezek. 36. 26. The heart of Adamant Zech. 7. 12. The Brawny dedolent Conscience Eph. 4. 19. The spirit of slumber or Lethargie Rom. 11. 8. Eies without sight set in the head The whores forehead Jer. 3. 3. The stiff neck iron sinew and brow of brass Isai 48. 4. The seared Conscience 1 Tim. 4. 2. Greediness of sin Eph. 4. 19. Isai 56. 11. The Enlarged Capacious Grave-like or Hell-like conscience which is as an Open sepulchre receiving all that comes near it entertaineth the most stinking carcase Hab. 2. 5. and is not sensible or offended A whole man at one morsell and is not satisfied Hee is as Hell saith the Prophet that cannot bee filled Prov. 1. 12. or as the daughter of the hors-leach crying unsatiably Give give yet never saith Enough can swallow a whole house yea it may bee a widows house yet can make a Long Praier after all But hath no remorse before nor makes any Restitution after This rusheth furiously into the Battle cryeth Aha at sin as the Job 39. 25. horse at danger This Conscience could drink up Jordan is as impenetrable as Leviathan which esteemeth iron as straw brass as rotten wood when sharp stones are under him he plaies upon them He laughes at the shaking of the speare his heart is aâ— the nether milstone Job 41. Per totum This hath made a Covenant with Death and is at agreement with Hell He regards neither one nor other nor feareth either God or man But eates the bread of wickedness and drinks the wine of violence whose sleep is less that night when he hath done no mischief in the day Prov. 4. 16 17. No surer note of one going to hell in all the world then this temper This is Satans flesh-brand or the mark of Cain as there is no one surer note of the state and truth of Grace then tenderness of Conscience wheresoever it is found These are past knowledge Psal 14. 4. Past shame Jer. 8. 12. Past feeling Eph. 4. 19. Past sorrow Rom. 2. 5. yea Past fear Psal 36. 1. and at last after these many steps to Hell come to bee Lamech-like Gen. 4. 24. Past hope in this life Jer. 2. 25. And past Recovery or past salvation in the next To prevent this labour after tenderness of Conscience which is that that doth make and keepe and manifest a good Christian A two-fold tenderness But here I must distinguish of tenderness it is two-fold one Culpable faulty and diseased Laudable necessary and from soundnes There is a tenderness of body sometimes which proceeds from Soreness sickness infirmity As there is a lively senâ—ibleness proceeding from health and a right constitution So there is a faulty and vicious tenderness and imbecillity of spirit which is five-fold There are five tender Consciences thus A faultie tenderness of Conscience and never an one of them good 1. When one is so tender that he cannot endure to be touched with a reproofe This is a tenderness indeed but an unsound and discased tenderness not so tender but that hee dare adventure on a sinne but he must not be told of his sinne The man who hath a byle when you touch him saith gently I pray it is tender when indeed it is sore and putrifi'd and harbors much filth within it This is an ill tenderness Thus onely wicked ones are tender and squeamish prophecy to us smooth things say they Isa 30. 10. Give us of your softest Pillows Ez. 13. 18. Oh how tender was Amaziah the priest of Bethel Amos 7. 10. He complaines of Amos as a turbulent and factious Preacher The Land is not able to bear al his words he must be restrained How tender were Jeremies accusers Jer. 38. 4. We beseech thee let this man be put to death
for be weakeneth the hands of the people and he seeketh not the welfare of this people but the hurt Hee is no waies well affected to the State but a malignant So they Act. 5. 33. 7. 54. were cut to the heart and gnashed at Steven with their teeth as if they could have eaten him up Thus tender was the High Priest who rent his clothes at Mat. 26. 65 Christs supposed blasphemy when he should have rent his heart for his owne treason cruelty and hypocrisy All this is not tenderness but effeminate softness outwardly and inwardly the greatest hardness There may be mollities animi where is maxima durities cordis as in the godly there may be summa durities or is vultus when maxima mollitudo cordis Ezek. 3. 9. Christs face was harder then flint Isa 50. 7. Ezekiels then Adamant when the heart was most tender So è contra wicked men have tender skin and flesh hard heart and spirit Their Passions are soft and touchy Their dispositions hard and unruly Their love to their sinne is tender to their soules as cruell as the Ostriches of the wilderness Lam. 4. 3. This is a corrupt softness like that in a rotten Plum which if you touch you breake But it hath a hard stone in the midst that will not breake So have these a hard stone in the heart when so much outward tendernesse But the right tenderness is that which was Act. 2. 37. Their hearts were peirced and being pricked in heart they cryed out Men and brethren what shall we doe They fall not out with Peter but with themselves As Austin looked upon it as a marke of grace in Alipius when he had reproved his sinne viz. Stage playes Quod ilius acciperet ad succensendum mihi accepit honestus Adolescens ad succensendum sibi ad me ardentius diligendum When another would have been angrie with me the honest youth saith he was onely angrie with himself and loved me the better Right tenderness is to be very sensible of the evil of sin and the danger thereof thereupon impatient of the sin but easily patient of any Reproof Let the righteous smite me Psal 141. 5. that my heart may not stab me another day and let him reprove that my own heart may not reproach me you see the sound hand will endure touching and shaking when the sore hand must not bee so much as touched 2. Scrupulousness As when one hath got some stone or gravell in his shooe he cannot set his foot on the ground without complaint he cries out Tender when his foot is plainly Galled This is no good tenderness neither Take out this Gravel and hee may walk without any more ado The Apostles rule will help him Rom. 14. 5. Let every man bee fully persuaded in his own minde His meaning is not that he would have us at adventures lay aside all Enquiries but onely rid our selves of unnecessarie and unprofitable scruples Unnecessarie scrupulousness is when a man makes a stir about that in which God's Word is silent and makes a sin where the Scripture makes none The priests made one while a great scruple of going into the Praetorium the house of a heathen Joh. 18. 28. man least they should bee ceremonially defiled and so held from the Passeover but made no matter of defiling themselves morally with the guilt of Innocent bloud Another while they made a great scruple of putting the money into their holy Corban because the price of blood but questioned not the giving the money unto the same end and taking the blood it self upon themselves and their children Matt. 27. 25. These tithe mint Mat. 23. 23 and Cummin and yet neglect the grand and weightie matters of the Law which God gives especially in charge Mercy truth and Judgement keep a stir about washing of pots Mar. 7. 11. and hands make nothing of filiall disobedience to parents strain at a Gnat swallow a Camell cannot walk upon even ground yet can dance bare-foot among thorns and kick against the Pricks Herod had a great deal of this Conscience he had passed his word and given his Oath to go back were perjurie but to go forward by virtue of his rash oath to commit murder is Pietie when the rule is injusta vincula rumpit Justitia Unnecessarie and vain scruples the Apostle would have us lay aside 1 Cor. 10. 25. asking no question in such cases for Conscience sake 3. A third faultie tenderness is that too much facilness and flexibleness of spirit to every Counsellor and Enticer whereby the blinde often followes the blinde or at least the blinde followes the lame for which Ephraim was broken in Judgement because he was so readie and obsequious at every commandement Hos 5. 11. of this man you may say he is Gereus in vitium flecti monitoribus asper As wax for softness prone to every vice As thorns for sharpness stern to best advice Young and tender-hearted Mollis animo Jun. Thus tender-hearted was Rehoboam 2 Chro. 13. 7. Tener corde But to whom was he so tender-hearted It was onely to the young mens Counsel The wiser Old men found him not so tender to better counsell but pertinaciously stiffe to them and immoveably resolved not to yeeld in the least to any submissive Petitions for the ease of his aggrieved Subjects Zedekiah who rebelled most against the word of the Lord of any other was as easie and flexible to the Princes as could be imagined Jer. 38. 5. The king is not he who can do any thing against you saith he to the Princes but as inexorable and refractorie to Jeremy as was possible These the world calls your Good Natures you may work them as you will and lead them whither you will but who is it that may lead them Not God not the godly Minister not his religious Parents but his vain Companions But he onely can be said truly to be of a Good nature who is partaker of the Divine Nature 2 Pet. 1. 4. I am sure Christ sets us another Example He was as immoveable as a Rock as hard as Adamant he set his face as flint Isai 50. 7. When he heard any evil motioned Get thee behinde me Satan Matt. 16. 23. said he to Peter So to Satan tempting Matth. 4. 10. Get thee hence Satan But to God It is my desire to do Psal 40. 8. Joh. 6. 38. thy will O my God I came not to do my own will but his that sent mee And to John It becomes Mat. 3. 15. Eze. 3. 8. 9. us to fulfill all righteousness This is the right good Nature to have a face of flint a fore-head of Adamant harder then flint as Ezekiels was to any evil motion but as soft as wax to any good Bray him in a mortar among wheat yet is he stedfast and unmoveable This hardness is better then all that former tenderness 4. The fourth ill tenderness is of that Conscience which is weak
and sickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle calls it 1 Cor. 8. 12. and which is easily cast down and discouraged This was the disease of the stony ground it was so Mat. 13. 21. tender that it was offended at the Cross Outward tenderness is a disease inward is a virtue The stony ground was outwardly tender but inwardly hard therefore could not endure any outward scorching The good ground on the other side was inwardly soft and tender to give Root to the seed received but it was outwardly hardy able to endure all weathers This kinde of Conscience cries A lion in the way I shall be torn in the streets This picks a quarrell at the Gospel for some Circumstances Prov. 26. 13 Why do thy disciples eat with unwashen hands and walk contrarie to the old Ceremonies of the fathers Mark 7. 2. This bird-eyed conscience as I may call it starts as the bird-eyed horse at every leafe shaking or bird flying and layes his Rider on his back or flings him into the dirt haply this is a pittifull weake conscience This was the conscience of the mixt multitude and of the ten spies they started at sight Num. 11. 4. of an Anakim and would not by any means Nu. 13. 31. advise the people to endanger themselves by adventuring forward This conscience is known by these ill Properties 1. It is apt to scruple things lawfull it eateth nothing but herbs Rom. 14. 2. 2. It puzzleth and perplexeth it self about businesses of no great moment about dayes meats c. Touch not taste not handle not Col. 2. 21. 3. It is apt to judge him that upon better grounds is not of his minde and practice Rom. 14. 3. Let not him which eateth not judge him which eateth which he is very apt to do 4. He is apt to stumble Rom. 14. 21. 5. Or to bee grieved and distasted Rom. 14. 21. Occasions whereof as it is the dutie of the strong and wise Christian to avoid so it is the propertie of the weak to bee subject unto 5. And a fift ill tenderness there is of the Conscience all awakened but such as cannot take any rest more Psal 77. 2 3 4. My sore ran all night and ceased not my soul refused comfort I complained and my spirit was overwhelmed Thou holdest mine eyes waking I am so troubled that I cannot speak So the like Psal 51. 3. My sin is ever before me Psal 38. 17. I am ready to halt and my sorrow is continually before me This is a sad and painful if not sometimes also a sinful tenderness when the soul sees nothing but sin guilt and miserie in it self nothing but anger wrath and frownes in God and no hopes of Redemption by Christ or of recoverie by the Spirit of Grace This is a sad Tenderness or Soreness or Bruisedness or woundedness of Spirit through too much sensibleness of sin tending apace towards fearfull distrust of God and despair of mercy This poor soul is as a man who hath all his bones broken and all his members dislocated and out of Order his heart melting like wax in his belly Psal 22. 14. his spirit even failing nor can he turn himself in his bed without pain A tendernesse this is but from disease not soundnesse Or as you see another man who hath a sore raw eye or an eye that hath been scalded or scorched in the fire it is very tender it cannot look upon the Sun or a Candle without offence it alwaies runs drops trickles and requires some soft silk or fine Linnen to bee before it So the conscience scorched with sin that hath not the fire taken out by the Eye-salve made of Christ his blood Rev. 3. 18. and hath not the fine silk and Linnen you read of Rev. 19. 8. is a sad Conscience though tender it is raw and running and sore and fierie Such a Conscience is tender indeed till it bee the worse again Thus Leahs eyes were said to bee tender it was small Commendation to her they were debiles weak as Junius renders it Rachel was more fair and more beloved her eyes were not so tender Gen. 29. 17. But the Right tendernesse of Conscience is that due Proportion of sense in an awakened ◠Right tenderness and self-observing spirit which labours to keep the soul guarded and unmolested He takes up the resolution of Job My heart shall not reproach me so long as I live Job 27. 6. q. d. I can endure reproaches enough from any other hand I am so outwardly hardy but from my self and my own Conscience I love not to be upbraided with inward heart-burning and risings in my stomack I am inwardly so sensible This tenderness shews it self in respect of God Others Self 1. Of God in every thing to which God is In respect of God Ex. 10. 26. entitled and hath interest in Moses stands for a Hoof. Our Saviour tender of the least Jod or Title of the Law of God He was all in Mat. 5. 18. Joh. 2. 17. a flame with the zeal of God's house when he saw it perverted to uses of merchandize This is not to be called Strictnesse Scrupulousnesse or Rigidnesse but right Tendernesse and true Zeal The command of God to his People is Exod. 23. 13. In all things whatsoever I have spoken unto you be circumspect 1. Particularly and principally he is tender of those things wherein God's Glory and And Particularly 1. Of Gods Honor. Honour is concerned Our Saviour layeth down this for a Maxime Joh. 7. 18. He that speaketh of himself and acteth for himself seeketh his own glorie but he that seeketh his glorie that sent him the same is true and no unrighteousnesse is in him And he therein did vindicate himself against his calumnious Opposers Joh. 8. 49. 50. I honour my Father and ye dishonor me I seek not mine own glorie There is one that seeketh and judgeth This tenderness makes a man altogether regardless of self in respect of Name Credit Family Commoditie yea of Life I count nothing dear to my self so that God may be Act. 20. 24. magnified be it by my loss or life or death The Holy Martyrs counted nothing great or precious or base or hard in relation to God's Honour When the Christian women in Julians time were forbidden to sing their Psalms in their houses they sang out the louder especially when the Emperour was to pass by And they sang out those verses of the Psal 115. 4. 8. The Idols of the heathen are silver and gold the work of mens hands They that make them are like unto them and so are all they that trust in them Yea they added by the appointment of Publia the head and forwardest of the Company to their former wonted Psalms that vers of the 68. Psalm Let God arise let his enemies he scattered And Theodoret. lib. 5. c. 19. when the Emperour in a rage sent for her into his palace and commanded her
this first part of Tenderness in respect of God Secondly Tenderness of Conscience must 2. In respect of others shew it self in reference to Men as well as to God and so both to all in generall and to each man particularly to godly to wicked to strong to weak 1. To the godly and that 1. Forbearing to 1. The Godly 1. By not grieving them offend one of them one of the least of them by any just scandal or grievance on our part Who is offended at least through my default and I burn not saith tender Conscience He is ever tender of the Peace and studious of the satisfaction of every honest man If my meat or my wine or my apparell or my hair or my Companie make my brother to offend I will eat no meat drink no wine put on no such apparel keep on no such hair frequent no such companie while the world standeth least I make my brother to offend This is the voice of Tender or True Conscience like that of the Apostle 1 Cor. 8. 13. 2. We must bee as tender of their Reputation 2. Not disparaging or discrediting them that we expose not them or rather Religion in them to reproch What an excellent Instance have we in Joseph who is called a just man for his labour He had looked upon Mary formerly as a godly and gracious woman and she being now with childe he knew not what to think on it but having a purpose to leave her being formerly contracted to her that he might not bring reproach upon himself he purposed to leave her privately that the world might not take notice of any such thing that so he might not bring reproach upon her Joseph her Matt. 1. 19. husband saith the Text being a just man and not willing to make her a publike example was minded to put her away privately This was his Care his Honestie his Tenderness and his Righteousness But where shall wee finde the like Tenderness or Righteousness now adayes to salve the Credit and conceal the failings of our brethren we are glad if we have any thing to Paradeigmatize them for and say Report and we will report it Jer. 20. 10. As if we were of the minde of him of whom Jerom spake whom he calls passionately Scriptorem illiteratum qui Procacitatem Ruffinus maledicentium in omnes signum estimet bonae Conscientiae that is to think there is no other token of a good Conscience then to speak ill of other men and traduce their persons and laie open their nakedness to their disgrace That godly Emperour Constantine was quite of another minde who was wont to saie if he should finde a Christian Bishop or Pastor overtaken in any infamous Act he would rather pull off his purple Robe to throw upon him to cover him then that any should come by his means to hear of it to the scandal of Religion I am sure this is more like to the Example of Christ who casts his Purple Robe upon us that our sins should not be taken notice of 3. This good Conscience will make us tender of disagreeing with or dividing from 3. Not dissenting or dividing from them any who are godly upon unnecessarie and frivolous grounds Enter not upon doubtful disputations fall not upon questions that nourish jangling but destroy Edification This is the common sin or miserie shall I say of these times Or shall I say both There is much of misery in this sin and much of sin in this misery How much good is ill spoken of ordinarily because it is the good of such persons against whom we have taken up a prejudice and how much ill is gladly spoken of with the Joy of all the heart when it is of some persons of whom we had rather hear ill then well when we should studie to make and represent one another as good as we could that we might congregate and unite we strive to make at least to represent one another as bad as we can that we may disgregate and divide This is a lamentation and cannot but be for a lamentation to all godly and peaceable spirits to see such unkinde Heats and Animosities raised and cherished among men otherwise godly judicious and learned differing about matters of no great moment yet filling the world with bitter invectives one against the other Jerom is fallen out with Ruffinus and writes bitterly against him Ruffinus thinks as much scorn of Jerom as he could possibly of him he resolves not to die in his debt he writes as bitterly against him The truth is though both good men they were both to blame There was too much of passion in them both Must they needs be condemned and abandoned by all men whom some learned men have once condemned and that haply out of inconsiderate prejudice must a godly man be presently expunged out of the Calendar of Saints and enrolled in the black Bill of Hereticks because it pleaseth some to reckon him such Must Jerom's onely Censure and sharper writings against Helvidius Jovinian Vigilantius Aerius or some others make them ipso facto execrable Hereticks When upon through disquisition and calmer consideration their reputed errors were but the prejudices of those present times Oh how were it to bee wished that this were more thought of upon all hands So that Christians might not be to Christians as the Jewes were to the Samaritans Joh. 4. 9. The Jewes have no dealing with Samaritans And that one godly man might not be to other godly men as a Shepherd to the Egyptian Gen. 46. 34. and that our publique meetings and our religions exercises there might not be as the Israelites Sacrifice in the sight of the Egyptians both of them an abomination Ex. 8. 26. How happy were we if we had so learned Christ as to put off with the old man according to the Apostles counsell Eph 4. 31 32. All bitternesse and wrath and clamour and evill speaking with all malice and to be kinde one to another tender-hearted forgiving one another as God for Christs sake hath forgiven us 2. As we must be thus tender to all godly 2 Weaker ones ones in generall so especially to the weaker ones among them no ways to discourage them despise them or impose any burdens upon much lesse lay any stumbling-block before them but to beare their infirmities Ro. 15. 1. condescend to their terms Rom. 12. 16. And not to please our selves but them rather This is to be like-minded to Jesus Christ who is tender of all his little ones that believe in him He himself beares their infirmities and feeles their sicknesses Mat. 8. 17. He saith the Prophet gathereth up the Lambs with his arm and carrieth them in his bosome and gently leadeth them that are with young Esay 40. 11. He doth not strive nor cry nor is his voyce heard in the streets The bruised Reed he breaketh not and the smoaking Mat. 12. 18 19. flax he quencheth not But
no duty small for there is no Commandment small Christ though he turned water into wine to refresh others would not at Satans instigation turne a stone into bread to relieve himselfe Matth. 4. 3. he might have done it for he was able had he done it who could have call'd it sinne he was then in want nothing to feed upon but hard stones yet would he not go out of Gods way to gratifie Satans plausible pretences or to relieve his own necessities The matter in which the first Adam offended seemed not great but the offence it selfe was great More go daily to hell for small sinnes unregarded then for your most horrid Atheism Blasphemy Desperation or sin against the holy Ghost Now a penny and then a penny idly spent undoes more men then the desperate hundred pound cast with a Dye There is no heed taken of the one when most abhor the other Ahab received his deaths wound through the little hole that was not heeded in his Armour From my secret sins cleanse me Psa 19. 12 13. saith David as well as Keepe me from presumptuous sins How circumspect and tender were the Primitive Christians in this point They would rather dye then cast the least grain of salt or incense into the fire as the Pagans did to save their lives they refused to sweare by the Genius or good fortune of their Emperours although they never forbare to pray for their health and prosperity Eusebius tels of one that was apprehended and led to the Altar to cast on Incense he refused they were willing to save him onely they would have him as he had done nothing so he should say nothing and make no words They would say for him that he had sacrificed if it was a sin it was their sin not his But they could not so perswade him when he came forth he protested that he had not sacrificed Theodoret tels also of Marcus Arethusius Euseb l. 8. c. 20. who having formerly in time of Constantius pulled down a Paganish Idoll-Temple and in Julians time being accused for it was â—njoyned to build it up againe as it was or give as much money as would do it he would do neither They then fell to half Theod. l. 3. c. 6. the sum he refused still At last they came so low as to bid him give what he would never Perinde impium esse obolum in impium opus impendere atque summam pecuniae universam so little were it but one half-penny so it were but any thing at all He in the midst of his extreme torments constantly stood out saying It was all one to give but a half-penny towards the furthering of any evill as to be at the greatest charge And therefore would not part with one single half-penny to such a purpose though to save his life 4. Tender conscience flyes secret sins as well as open and is best seene in the darke and most known by his Closet and solitary carriage His warning and memento is Shall not God search this out Psal 44. 21. He pitcheth up Labans watch-Tower and makes this Inscription No man seeth but God seeth Whereas men of no conscience say Who seeth us who knoweth what we do in the Chambers of our Imagery They write that sentence of Atheism over their secret and close designe that was in the mouth of those miscreants Ezek. 8. 12. 9. 9. The Lord seeth us not the Lord hath forsaken the Earth 5. The tender Conscience keeps a man as well from the guilt of sinfull Omissions of good as of sinfull Commissions of evil Our Saviour was as much displeased with Peters Mat. 16. 2â— 23. carnall disswasion from a necessary duty to go up to Jerusalem to suffer as with Satans Diabolicall perswasion to Daemonolatry to Mat. 4. 8 9. commit the most horrid impiety imaginable to fall down and worship him in the roome of God His answer was the same to both Get thee behinde me Satan Thou must as well observe what thou doest not as what thou doest Though the world makes small reckoning of omissions God takes notice of what ever opportunity we had but neglected and it seems Mat. 25 42. in the day of judgement these are the sins which chiefly shall be charged on the wicked Go ye cursed into everlasting fire because when I was hungry thirsty naked imprisoned sick you did not minister to me Omissions are damning and cursing sins it seems Mat. 3. 10. The tree that brings not forth good fruit is for the fire The slothfull servant is called the evil servant and for his negligence sentenced to Deprivation first Matt. 25. 26. 30. and after to Destruction Cast the unprofitable servant into utter darkness No Negative Holiness or Righteousness sufficient to approve to God though it may commend to men There be as many prove Bankrupts in the Citie and beggers in the Countrey daily through negative il-bus bandry neglecting their Calling Shops Opportunities as by profuse expenses Hence you have it in the Proverbs That the idle person may take the great waster by the hand and call him brother He also that is slothful in his business is brother to him that is a great waster Prov. 18. 6. And as many go to Hell daily through omissions of Duties required though the world take little notice of any such danger as by foulest sins committed Sixthly this Conscience you may ever know it by this that it makes one flie and avoid the common sins and prevailing errours of the times Nehemiah is a famous instance and pattern of such a good Conscience he saw Sabbath-Profanation swallowing up the Priests Maintenance and oppressive Vsury were the sins of that state and time he sets himself with all his might to restrain the offences and reform the offenders in all these kindes First for the Sabbath-Propbanation see what a Covenant they made Neh. 10. 31. To buy nothing which was brought to sell by others But chap. 13. 15. to ver 23. much more when some were treading wine-presses bringing in sheaves lading asses and brought in burdens into Jerusalem on the Sabbath as if it had been like any other day He testified against the parties offending declares his judgement and Conscience against their practice And to the Nobles and Magistrates he goes expostulating with them for winking at such abuses What evil is this ye do and prophane the Sabbath-day Did not our fathers thus and did not our God bring all this evil upon us and upon this Citie yet ye bring more wrath upon Israel by prophaning the Sabbath And at last he puts forth his coercive power to prevent the like A gracious heart if he see the morallitie of the Sabbath questioned as now it is by some he riseth up for the strict Observation of it the more zealously So again when he saw the Priests maintenance embezeled the Levites and Priests the then Ministers under disesteem and povertie the Priests Patrimonie devoured by irreligious
to suffer for Conscience onely one thing they could not endure viz. to suffer in and from Conscience And here might I write a whole Volume of the sufferings of Primitive and later times or transcribe many large Volumes of Ecclesiastical Histories treating of this subject in their Martyrologies They were deprived of States degraded of Offices yet did bear it they were imprisoned they were exiled yet did endure it they were slain racked tortured yet did they suffer it Some were hanged some headed some were burned some drowned some devoured of wilde beasts some pull'd in pieces by men more savage then beasts yet they did all bear it and rejoyced they suffered for Conscience and for God Attalus and Alexander were twice bayted with wilde beasts to be torn in pieces Eccl. Hist l. 5. cap. 1. by them as Eusebius reports Attalus escaping the beasts was reserved to other torments to be burnt to death in an iron chair heated red-fire-hot yet did hee bear all Macedonius Theodulus and Tatianus laid Socrat. hist l. 3. cap. 13. upon a Gredyron and broiled to death yet did they bear it Marcus Arethusius was stripped naked then had his bodie all over daubed with Broth Butter and Honey then hung up in a Cage in the hot scorching Sun to be eaten up with flies and stung to death with wasps yet did he suffer all rather then give one half-peny to re-edifie that Idol Temple in his diocess which he had formerly plucked down To be eaten up with flies and stung with wasps he did account farre more desirable that he might preserve his Theodoret. Lib. 3. cap. 6. Conscience in Puritie and Peace then to bee eaten up of horrour and stung with Hornets if to preserve his life he had delivered up his Conscience There were many Christians together stopt up in Lakes or Caves artificially made close which Lakes or Ditches were filled with a companie of Dormise kept hungrie to gnaw and feed upon the poor Christians they all the while bound hand and foot that they could not keep off those hunger-starved creatures which were kept Mag. Cent. 4. cap. 3. Ex Theodoreto without meat also purposely that they might fasten upon the bodies of those godly men which lingring and miserable death they under-went yet was not their faith and patience at all born down saith the Historian They chose much rather to lie in such a Lake artificially stopt and to be eaten up alive with those Vermin their Conscience being preserved then to yeeld up this Fort of Conscience for fear of any earthly torments to be eaten up while alive with guilt and horrour of Conscience And when dead to be bound hand and foot and cast into an infernal Lake of fire and brimstone eternally stopt up there to be conversant with filthy spirits and to be eaten up with those hellish furies Yea to make an end for it is impossible to mention all Lactantius saith not onely the men among the Cbristians and those of stronger years and hearts but even our women and little children saith he have Latrones robusti corporis viri ejusmodi lacerationes perferre nequeunt exclamant gemitus edunt Nostri autem ut de viris taceam pueri mulierculae tortores suos taciti vincunt expromere illis gemitum necignis potest Lact. 1. 5. cap. 13. endured all torments and been too hard for their Tormentors no rack no fire could fetch so much as a groan from them which the stoutest Theeves and Malefactors among their Persecutors could not undergo but they would roare and crie out through impatience and disabilitie to endure them But how little of this good Conscience is to be found now adaies when Christ saith Who is on my side who Our times have brought forth many a degenerate Christian silken and satten Christians Christians for the right hand and the left if Christ have any Kingdoms Mannours or Honours to bestow But if a Cross they all forsake him and fly and shift for themselves as the terrified Disciples did the night of his Passion Luther call's some of the Divines of his Time Theologos Gloriae they would not suffer Some faithfull Ones were called Theologi Crucis so have we many Saints now adaies who are rather Triumphant Saints then Saints militant Well we know who hath said He that is ashamed of me I shall one day be ashamed of him he that loveth his life shall lose Mar. 8. 38. it but he that loseth his life for my sake shall finde it Joh. 12. 25. There is no condition or sort of men have in Scripture more abundant and more excellent Promises then these that suffer And none in Scripture have more Cautions and Rules given then those set down to regulate and circumscribe our sufferings for all that suffer cannot say they suffer for Conscience and for God and then what thank can they exspect from God if they suffer for their own default they must as we say thank themselves There be four kindes of sufferings which a Four ill kindes of sufferings good Conscience can have no comfort in therefore must seek to avoid 1. That we put not our selves upon Voluntarie and Arbitrarie suffrings and place Religion and Conscience in it when we have done thus did the Baalists of old who did cur and lance themselves that the bloud followed 1 Ki. 18. 28. Thus do the blinde Papists at this day Pennance and Discipline themselves out of a superstitious opinion of merit or satisfaction but they have no thank of God because though it may proceed from some kinde of Conscience yet it is a blinded and deluded Conscience not that Conscience towards God which Peter spake of Therefore 2 Pet. 2. 19. God will say to them Who required this at your hands Isai 1. 12. And as to them who offered their sons and daughters to Moloch It never came into my heart neither did I command them saith the Lord Jer. 7. 31. These things have indeed a shew of wisdom in will-worship and humilitie and neglecting of the Col. 2. ult bodie not in any honour to the satisfying of the flesh But these are not the sufferings of Christians nor can these say They bear these as the marks of the Lord Jesus in their bodies Gal. 6. 17. 2. That we pull not upon our selves Vnnecessarie and unwarrantable sufferings by a preposterous and precipitate intermedling in businesses out of our way and calling This is to suffer as busie-bodies in other mens matters But that in the Apostles Language is clean another thing then to suffer as a Christian therefore he doth oppose them and is all one as to suffer as an evil doer therefore they are joyned together 1 Pet. 4. 15 16. 3. That we pull not upon our selves Necessarie but deserved evil sufferings from the hand of Justice for our evil doings These may say with the Thief suffering with Christ we have the same Crosses that he
but we have not the same Titles written on our Crosses We suffer justly the deserts of our ill deeds He hath done nothing amiss These like Luk. 23. 41. Zimri are burnt with the fire which their 1 Ki. 16. 18 own hands have kindled 4. Last of all that we bring not our selves under worse sufferings then any of the former viz. sufferings in Conscience and from Conscience by shunning any other sufferings for God and Conscience as Judas and Spira who because they could not suffer outwardly now suffer inwardly they suffer dreadfully from God and from Conscience because they would not once suffer Honourably for God and for Conscience these finde God departed from them in anger because they departed from him in base fear these want now the Peace of God and the Peace of Conscience by seeking to buy at too high a rate the peace of the world They would have saved themselves but they have lost themselves These are the greatest sufferers and Losers in the world It is a fearfull thing to fall into the hands of the living God these have run from the fear and are fallen into the pit to avoid Isai 24. 18. the wrath of man have fallen under the insupportable wrath of God The first of these sufferings are foolish sufferings the second sinful the third shamful these last dreadful sufferings But the sufferings of good Conscience are of another nature and that it may suffer Six honourable kinds of suffrings with Glorie and with Comfort must observe these Rules 1. That his sufferings be ever and onely for wel-doing These are honourable and comfortable sufferings As he shuns not sufferings so he seeks them not He procures them not by evil-doing as a Thief or flagitious Malefactor nor by over-doing as an eager busie-bodie he is not so fool-hardie as to be ambitious of suffering But his first and Chief Ambition is well-doing that hee may prevent il-suffering 1 Pet. 2. 15. for so is the will of God that by well-doing wee may put to silence the ignorance of foolish men His second Ambition is to be Quiet so is the Apostles Rule 1 Thes 4. 11. That we studie to bee quiet and to do our own business the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we do ambitiously and studiously affect it Sufferings are onely to be desired and undergone in the last place when I can no longer will nor chuse that is when I can no longer go on in wel-doing according to my dutie and no longer sit still in quiet according to my Desire with a safe Conscience then I must be content to suffer But we are to pray and endevour that we may live a quiet and peaceable life in all godliness and honestie We are to trie how far Integritie and Innocencie may protect us and how long we may be followers of that 1 Tim. 2. 2. Psal 25. which is good before men molest us 1 Pet. 3. 13. The good Conscience must not go out of God's way to meet with sufiering as he must not go out of suffering way to meet with sin In a word the Christian can never expect to take the degree of Martyr till he have first commenced Saint It is not Poena but Causa that commends the sufferer 2. If he do suffer for il-doing yet he must be sure to look to it that it be wrongfully 1 Pet. 2. 19. And if any evil be charged upon him that it be falsly Matth. 5. 11. And then we are under the same Promise of blessedness as if we suffered for Righteousness But if ye do well and suffer wrongfully taking it patiently this is that which is thank-worthy with God And blessed are ye saith our Saviour when men revile you persecute you and say all manner of evil against you falsely for my sake When Conscience can say we are as deceivers yet not deceivers but true as unknowen yet well knowen to God 2 Cor. 6. 9 10. 3. The good Conscience desires chiefly and especially to suffer in the Cause and for the Name of Christ this with him is to suffer as a Christian In the matter of the Kingdom Daniel was careful to carry himself unreproveable Dan. 6. 4 5. but in the matter of God he cared not what he suffered All the businesses of a Kingdom are below a wise Christians spirit to suffer for them civil and secular interests and quarrels he likes not to adventure himself in but the onely quarrell that he would ingage in and lay down his life for is the cause and truth of Christ the worship and matter of his God Life as it is too little worth to be laid out for Christ so it is too precious to be laid out in any other cause I must take heed that my own blood be not mingled with my Sacrifice as the Galileans was 〈◊〉 â—uk 13. 1 with theirs This is thank-worthy onely if a man for his conscience toward God suffer c. Austin somewhere saith Non refert qualia quis patiatur De civit Dei l. 1. c. 8. sed qualis quis patitur It matters not so much what it is that the man doth suffer as what the man is that doth suffer What an honour is it if I can call my suffering the suffering of Christ Col. 2. 24. my skars and marks the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brands and marks of the Lord Jesus Gal. 6. 17. and if I can subscribe my self the Prisoner of Christ Eph. 3. 1. 4. Good Conscience loves to see his ground he goes upon that his cause be clear his grounds manifest that he may not be stimulated and thrust forward by a heady and turbulent spirit a mis-informed Conscience but it must be for conscience towards God or according to God the phrase is emphaticall the Conscience of God that I may say as the same Apostle in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 19. place that I suffer according to the will of God 1 Pet. 4. 19. That when I shall say to God Lord thou seest what I do and suffer for thee I have contended and have fought for thee I have lived and have died for thee God may not reject all and say You have eaten Zech. 7. 5 6. and drunk fasted and feasted lived and died to your selves As the poor persecuted and hated Jewes have for many ages from the Romanes first and all other Nations since suffered all extremities yet while they say it is for their Conscience God saith it is for their obstinacy and contempt of Christ and the Gospel 5. As the matter must be good that we suffer for so it must be in a good manner that we suffer after or we stain our suffering If thou 1 Pet. 2. 19 20. suffer wrongfully thou must yet suffer patiently impatience in the best cause will keep thee from thy Crown This is to suffer according to the will of God not onely for the matter but manner This is to
2. 2 3 4. but now are cloven tongues and cloven hearts too Their cloven Tongues spake the same things to diverse Nations that they might unite gather congregate and Head all into Christ to make a Mystical Bodie and a Citie compact together the joy of the whole earth We speak in one Language diverse things whereby we divide scatter loose and Est jam serpentum major concordia Juv. Sat. 15. disgregate and thereby endanger more the setting up of a new and literal Babel in England then the pulling down of the old and Mystical Babylon in Italy That we may sadly complain that the world was never so wofully and universally divided since the dayes of old Peleg as now Gen 10. 25 Their cloven Tongues were set on fire from heaven and spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our fire is taken from Elias harth Luk. 9. 54. or Joshuah's Censer My Lord Moses forbid them if not Num. 11. 28. Jam. 3. 6. lower as James saith set on fire of hel There the winde filled onely the house but the holy Ghost filled their hearts Act. 2. 4. Here the winde fills the head and heart and the fire the house But did our Saviour pray that we might all be Perfect in one as hee and the Father are One and shall we imagine our Perfection Joh. 17. 21 22 23. lies in division Shall we not suffer this Praier to take place any where but in Heaven Is it the Perfection and glorie of the Church Triumphant to be One and Harmonious and is it our perfection to be ever militant and jarring When all prophecie and speak the same thing the ignorant man comes in is convinced and crieth out God is in you of a truth 1 Cor. 14. 25. But when all speak with differing and divers tongues the ignorant and unsettled man goes out and cries They are mad as it is ver 23. Nor are we to wonder that God hath such a Controversie with his People in this land and hath poured out such a Viall of contempt upon them breaking us with breach upon breach We may read our sin in the judgement we can impute it to nothing more then to our unnecessarie and unkinde Controversies among our selves whereby we have cast contempt upon his truth and made breach upon breach in his Church When the father sees such a wrangling and froward disposition in his children that they are still Quarrelling he takes them all in hand and gives them enough of fighting till they see their folly It hath been many times observed by godly Ecclesiasticall Writers that when the Christians have abused Peace Libertie and Fulness of Gospel Blessings to unkinde Contentions one with another and to wantonness in Opinions and carriages God hath raised up some enemie to scourge and still them Cyprian gives Cyprian lib. 4. ep 4. this for the reason why God let loose that bloudie Decius to be so bitter a persecutor Patrimonio lucro studentes superbiam sectantes amulationi â—c dissensioni vacantes simplicitatis fidei negligentes seculo verbis solis non factis renuncianâ—es unusquisque sibi placentes omnibus displicentes Vapulamus itaque ut meremur Confessores non tenent disciplinom Quosdam insolenter extollit Confessionis suae tumida Jactatio c. and waster of the Christians as hee was God is righteous saith he that our flocks are scattered and all spoiled by this persecution Our sins have procured all Jesus Christ obeyed the will of his Father but we obey it not We minde saith he our pride and profit we studie divisions and differences we contemne faith simplicitie and plain dealing we disclaime the world in words but not in our deeds Every one will please himself none careth to please other May not the same and worse be said of this Generation and the Professours in it It is very observable that of all the Places where Israel provoked and offended God The waters of strife were the most famous for greatest provocation therefore had that name given them There were two such Places the one in Rephidim the other in Kadesh Exod. 17. 7 Num. 20. 13 Psal 95. 8. Deut. 33. 8. Both were called Meribah and both Massah All waters of Bitterness are Provoking and Tempting waters There all offended They chode with Moses and he as meek as he was chode with them at the latter They strow one with another and all strove with the Lord Numb 20. 13. Here it was that God was angrie with Moses here did this holy mortified Saint speak unadvisedly in his Passion Hear now ye Rebels The worst word that ever he spake which cost him dear even kept him and Aaron from entering Canaan How many chiding Meribahs have we drunk of Bitter waters which have been unto God wrath-provoking Massahs even Moses and Aaron have not been free from too much faultiness Tertullian saith In the Primitive times the Heathens were wont to say with indignation See how these Christians love one another they are readie to die one for another But is it not a just scandal now to them that are without to see the contrarie who may say Behold how these Christians hate and maligne one another how they bite devoure and seek to destroy one another But to draw to an end of this complaint and Subject We may take up the words of Job in his Parable speaking of wisdom and with a sad and sorrowfull Allusion apply it to our good Conscience of Charitie Where is saith he and where is again the place of wisdom and where is understanding to be found Job 28. 12 20. So may we say Where is Charitie to bee found and where is the place of this good Conscience Man knoweth not the price thereof neither is it to be found saith hee in the land of the living It cannot be valued with the gold The price thereof is above Rubies England may say It is not in me Professours must say It is not in us Our children may say they have heard the fame thereof Our selves may say We have seen the Departure and Funeralls of it which we have traced leaving us as the Glorie of the Lord departed by degrees from the Sanctum Sanctorum into the wilderness at last Ezek. 11. 23. That we may Ezek. 9. 3. 10. 18. 11. 23. crie out in the words of Elisha when he saw the last of his Master Elijah or that King who came to see Elisha and found him sick upon his bed and readie now to leave the world Oh my father my father the Charets of Israel and the horsmen thereof So may wee 2 Ki. 2. 12. 13. 14. say Oh my mother my mother the Leah and Rachel of Israel the nurse and breasts the beautie and strength of Israel We have parted with the Power and Spirit of Elias and the Presence of the Prophet and have onely caught up a Mantle How sad is it that this Holy fire should bee wanting in the
second Temple of our latter Reformation And that we should finde that observation of Austin made good who moving the question Whether Peace or War devoured more Christians resolved Peace Pax cum bellâ— de crudelitate certavit vicit Peace and War once strove saith he who should do most mischief in the Church and Peace carried it Thus have I given the Description of these ten Good Consciences and shall name no more There are more I confess then these ten to bee found in the Word But this I am bold to say If these ten were to be found in the world in this age in this Nation God would deal with us yet as he had done with Sodom had hee found ten Gen. 18. 32 Righteous men there wee should not bee destroied but this whole Nation spared for these Tens sakes yea doubtless had not the Lord reserved a very small Remnant in whom these ten properties of Good Conscience have been found wee had alreadie been made as Sodom and should have Isai 1. 9. been as Gomorrah before this time CHAP. XV. Of the Excellencie of a good Conscience and the benefits thereof HAving hitherto spoken of the nature of good Conscience in generall and of these severall kinds of good Conscience in particular I shall now proceed to give such reasons and use those arguments which may provoke us to get and keep such a good conscience Which reasons are drawn from three generall heads 1. From the excellency in and beneâ—â—t gotten by a good Conscience 2. From the danger and mischief of an evil Conscience 3. From the difficultie of getting and keeping a good and escaping a bad Conscience This Chapter shall speak of those excellencies which are in and the benefits gotten by a good Conscience Which appears in five particulars 1. The excellency of good Conscience appears The excellencie of good Conscience both in the Honourable Title given it above all other graces and the reall Preheminence it hath if compared with all other things 1. It hath this proper Epithite and denomination given it ordinarily of good Conscience Act. 23. 1. 1 Tim. 1. 5. 19. 1 Pet. 3. 16. 21. whereas other graces excellent in their place and kinde seldom called thus When do you reade of good faith good repentance or love or holiness or obedience but still conscience is called good Conscience There is surely some eminent and superlative goodness yea much communicative goodness in it It is good it self and makes the good faith and good love and repentance and obedience c. which all cease to be good when separated from good Conscience Then compare it with all other good things and it hath the better of them What Quid prodest plena bonis Arca si inanis sit Conscien tia good is there in a chest full of goods when the Conscience is empty of goodness said Austin What is a man better if he have all goods and want this one good what if he have good ware in the Shop good stock in the ground houshold in the house clothes on his back and good credit abroad and have not a good Conscience in his heart all this were like a rich suit on an ulcerous body This man is like Naaman a rich man 2 Kin. 5. 1. but a Leper a great and honourable man but a foule man What are all great Parts and excellent Gifts and Abilities of minde without good Conscience but as so many sweet flowers upon a dead man wrapt up in fair linen He is a drest man but a dead man outwardly sweet inwardly smelling or like a sounding brasse and tinkling Cymball This is above knowledge alone Adde Con to Science and you have the compleat Christian Omnibus numeris perfectum Take away Con and leave all Science you leave nothing but Cyphers Though saith Bernard many seek Knowledge and desire Science few care for Multi scientiam quaerunt pauci Conscientiam Conscientia autem quam scientia citius apprehenditur utilius retinetur Bern. Conscience yet is Conscience gotten with more case and kept with more advantage then all your Knowledge This is above All Faith alone therefore they oft go together in Scripture 1 Tim. 1. 5. and 19. and 3. 9. when Conscience is put away the text saith Faith is cast away and shipwrackt Nothing profits alone without this not Baptisme 1 Pet. 3. 21. not coming to the Lords Supper Heb. 10. 22. not Charitie 1 Tim. 1. 5. not any serving of God 2 Tim. 1. 3. not our subjection and obedience to men or Magistracie Rom. 13. 5. not all our sufferings 1 Pet. 2. 19 20. Take any man with all endowments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dirt kneaded with bloud as they call'd Tiberius Nero. without Conscience you have but the carcaese of a man without the soul What is the learned Philosopher and eloquent Orator without Conscience but a rational brute or a speaking beast who may like Balaams Ass open his mouth to rebuke another more mad yet is beaten himself What is a Magistrate without Conscience but as the Gyant without his eye or the eye without his sight Let all Duties be performed and Conscience not regarded you have but an Hypocrite let all gifts remain and Profession stay if Conscience go you have but an Apostate Bernhard saith excellently to this purpose It is better running to Conscience then to all your wisdom unless you mean by your Vtilius est currere ad conscientiam quam ad sapientiam nisi cadem sit sapientia quae conscientia wisdom nothing but Conscience The unlearned man with his good Conscience saith Austin will get the start of thee and be in Heaven before thee when thou with all thy learning and abilities wilt be cast into hell Surgunt indocti rapiunt regnum Coelorum c. 2. Consider the absolute Necessitie of a Good Conscience to the very esse and being of a Christian when many other things serve onely to the melius esse better being And this will shew you a higher Excellencie in Good Conscience which should set us upon getting it This constitutes the Christian and is that sine quâ non To suppose a Christian without Conscience were to suppose the Sun without Light or fire without heat this is of the very same consequence to spiritual life as the sense of feeling is to natural life which compared with the rest of the senses hath the preheminence in sundrie particulars as the Philosopher laies down in his Axiomes all applicable to Conscience 1. Tactus Origine primus they say Feeling Conscience to the soul is as sense of feeling to the bodie in four respects is the first sense in being So is Conscience the primum vivens and ultimum moriens in the new Creature Life discovers it self in the soul first in his sensibleness and tenderness as in the childes feeling appears the first of natural life the childe beginneth to feel when it
first begins to liâ—e and the man ceaseth to live when once he ceaseth to feel So it is in the Soul the life of grace appears sooner in the sensibleness of Conscience spiritual Compunctions Heart-smitings and Heart-prickings for sin and guilt spirituall fears of his danger sorrow for his sin and miscrie then by any other tokens whatsoever 2. Tactus as Origine primus so it is Necessitate maximus usu summus of greatest use and absolute Necessitie It is first in the Original of life appearing and the most necessarie above all the other senses in the continual course of life A man may want his sight yet be a healthful and understanding man he may want his hearing yet bee a very active and apprehensive man he may want smell and taste yet be a strong man but if he want his feeling he is a dead man These serve more to the bene esse of natural life then to the simple being So is Conscience absolutely necessarie to the very being of a Christian a man may be short in parts defective in knowledge weak in duties have lost his comforts never had the Ornaments of Abilities Expressions Experiences that some others have yet a very good Christian But if he have lost his Conscience he is a dead Christian altogether 3. Tactus they say is Hominis Optimus The other senses other creatures excel man in Vultur odaratu the Dog and Vulture in smelling in sight the Eagle in hearing the mastiff c. But in feeling man which is the most noble and excellent Creature excelleth most he hath the most quick and tender Touch which considered I know no sufficient reason to say of it that Tactus is digniute ultimus when they confess it is Origine primus necessitate maximus So the best Christian excells in the tenderest and quickest Touch of Conscience Others may out-go him in Excellencie of speech and wisdom of words worldly men may have stronger brains to out-wit and over-reach the childe of God who is not so wise in his generations as the children of this world they have Luk. 16. 8. the finer wits stronger memories sharper inventions the better expressions he hath still the better part and is the better man because he hath the better Conscience 4. Whereas other Senses have a particular Organ of their own and lie confined to a narrow roome Hearing lies in the Ear only Seeing in the Eie Taste in the Tongue or Palate Smell in the Nostrils Feeling hath no such narrow confinement but is extended all the bodie over within and without So is Conscience of vast and universall extent over the whole man over all our actions intentions words motions from first to last Faith looks to Promises Fear to Threats Hope to futures Obedience looks to duties Repentance to sins Conscience looks to all This is the great Superintendent and oversees all all Graces duties all sins and snares Therefore saith one well Conscience is not confined to any one part of the Soul it is not in the understanding alone not in the memorie will affections alone but it Dyke hath place in all the parts of the Soul Conscience is the great Mistress of the hous she as soon as she is up calls up all her maids sets them all about their work and calls Pro. 31. 15 27. them to their account 3. The virtue and worth of a good Conscience is most excellent above all other things because it most fortifies the soul with strength against and gives victorie over all Adversities it carries the soul unwounded through the greatest afflictions It 's like Oile that alwaies swims aloft whatsoever waters of distress are below It is as the Ark which hath a window open in the Top to let in the light of Heaven This like Elias Mantle hath divided the waters and earried godly souls through a floud of miseries as on drie land This hath encouraged them in the midst of fire and faggots hath accompanied them in Dens and Caves and made Martyrs sing in midst of Prisons and flames It overcomes all his tormenting Persecutors It 's like the Anvile which breaks all that is beat upon it but is it self by all strokes made more firm It makes a man like a brazen wall Jer. 1. 18. All may fight none can prevail against it at sight of fear it saith Aha At destruction and famine it doth laugh and fears not the beasts of prey Job 5. 22. This like Noahs Ark to which it is compared 1 Pet. 3. 21. is pitcht within and without Ideo bituminata intrinsecus ne aquam emitteret suam extrinsecus ne admitteret alienam Aug. It is pitcht within that it may not let out any of his own water of comfort laid in for his own necessities and relief And pitcht without that it may not let in any thing from without that may endanger the safetie of the ship It keeps in all that may do Good it keeps out all that may do hurt It is the Christians Armourie or Magazine like the Tower of David furnished with a thousand Bucklers Cant. 4. 4. or like the house of the forest of Lebanon wherein Solomon put three hundred shields of beaten gold 1 King 10. 17. This will inable a man with undaunted courage to hold up his head before any Judgement seat Act. 23. 1. yea before God's Tribunal 1 Joh. 3. 21. Keep but Conscience safe it will keep thee safe Keep it in puritie and it will keep thee in peace It will make Tranquilla Conscientia tranquillat omnia thy face to shine as Stevens did The chearful Conscience maketh the chearful Countenance Prov. 15. 13. This will bee a drie house to thee in a wet daie it will make alwaies fair weather within doores what ever weather it is abroad Thou shalt sub tecto imbrem exaudire and thou shalt ever finde it fair above head what ever it is under foot This makes nothing of the Viper of Detraction Envie and Malignitie at which another man would have swoln or sworn but without any more ado shakes it off into the fire whence it came Premat corpus fremat Diabolus trahat mundus illa semper erit secura Let men world and divels do their worst Bernard de Consc ca. 8. they cannot hurt Conscience This is the whole skin which it is good sleeping in for a torn Conscience is the worst rent The wounded spirit who can bear If Prov. 18. 14. thou suffer Conscience to be torn to keep thy skin whole the rent is made worse if thou lose thy Conscience to save thy life thou art a Loser not a Saver and if thou lose thy lâ—fe to save thy Conscience thou art the greatest gainer by that which the world calls greatest loss Skin for skin and all that I have to save my life saith the world in Satans Language Job 2. 4. Skin for skin and life for life to save my Conscience saith the godly man 4. Good
Therefore Satan commonly begins here and seeks Entrance for less sins upon the Conscience as House-robbers put in their less boies into the windowes to set open all the doors of the house for all the companie to enter Nemo repente fuit Turpissimus No man arrives at the height of impietie at once And this is commonly the first step One unclean spirit entertained makes room Mat. 12. 45. for seven worse to follow When Conscience likes not to retain the knowledge of God God gives up to vile affections at length to a reprobate minde at last to be filled with all manner of unrighteousness Rom. 1. 26 28 29. The hopefull Professour by this meanes soon becomes a dangerous Apostate and at last a down-right Atheist in life as the Apostle saith Titus 1. 15 16. when once the minde and Conscience is defiled they may profess still to know but in works they denie God being abominable disobedient and to every good work as any reprobate When the wormwood star falls into the fountain of Conscience all the rivers become bitter the sun beginning to set in Conscience night hastens on in the affections Then farewell Grace And when the sun goes back in the heaven of Conscience the shadow must needs go back as many degrees in the Diall of Comfort Then farewell Peace 2. As the first decay is here commonly begun so it proves the worst decay and danger that can befall a man a breach in Conscience is like a breach in the Sea banks proves desperate or like the Leake sprung in the ship drowns men in utter perdition after a crack in Conscience a man proves an utter Bankrupt after other shipwracks one may recover and get up again there are post naufragium Tabulâ— but this is a fatall and commonly irrecoverable shipwrack Some sins and slips are like breaking of a Leg or an Arm which may be set again this is like breaking the Neck few recover to take hold of the paths of life after this Judas brake his Conscience Neck and that brake his Neck Enquire as oft as you will by what degrees any is come up to the highest sins As for instance how some came to give themselves over to lasciviousness to the committing of all uncleanness even with greediness Ephes 4. 19. The Apostle tells us they had been practising upon their Conscience first they had first blinded their mindes and had stunted their Conscience to bring them to that dedolencie that they might bee past feeling Again do you wonder and enquire how it is that in these last daies so many do depart from the faith and give heed to seducing spirits yea to the very doctrines of devils as was foretold 1 Tim. 4. 1. the answer is at hand in the next verse They had first seared and stupified their Conscience Do you enquire again how it comes that some most hopefull Professours become at last most violent and enraged Persecutors and as bold broachers of accursed errours you have the answer in the Text Hymeneus and Alexander laid down their Old-Testament weapons Faith and a good Conscience then became filled with new wine then grew corrupt themselves then vented blasphemies then were delivered up to Satan as fitter for Hell then the Church They fell into prodigious opinions and conceits making a fable of the Resurrection 2 Tim. 2. 17. At last this Alexander came to be an open enemie to Paul and Persecutor of his doctrine whom he praieth against more then he doth against any other 2 Tim. 4. 14. This is indeed the readie way nay the onely way to sin that unpardonable sin the sin against the holy Ghost which never hath forgiveness because it never hath Repentance A man that hath lost his Conscience is like a Bee that hath lost his sting becomes a Droan ever after and is at last expelled the Hive The beginning of the Decaie of Conscience is like the beginning of the Hectick feaver which at first as the Phisitian saith were easily cured but that it is hardly known but at last it is easily known but hardly cured 3. The third danger and mischief is that either thou must resolve to make this Good warfare required in the Text for a Good Conscience or to suffer an ill warfare made upon thee from an ill Conscience either thou must make this Tree good and his fruit good or else make the tree corrupt and his fruit corrupt but Mat. 12. 33. know that this war is the worst war which can bee made All wars are bad and end in bitterness but of all wars civil wars are the most dreadfull worse when it is between Citie and Citie then if it were Nation with Nation and of all civil wars domestical in the same Familie when divided is worse then when a Kingdom divided And in the same familie again Matrimonial war when in the same bed is worse then any other war in the same house between father and son for where the Relation is nearest division there is unkindest But there is one war yet worse then all these the personal division is worse then any division between man and wife This is to speak properly the onely Intestine war when two are divided against three and three against two Vnderstanding and Conscience joyning together to keep in order Will Affections and Practises but these joyntly rise up to suppress their Legall and Rightfull Superiours Vnderstanding and Conscience It is a sad Storie to read that of the father and his two sons who separating from our Churches in England kept together a while but ere long the two brothers divided among themselves again and when the father could not reconcile them he left the one childe to adhere to the other but after that differences grew between the father and this one son and they must Anathematize each other Here was a lamentable Example to see in three persons of nearest naturall Relation such an Enmitie each stood aloof from the rest all three stood excommunicated and accursed by each other But this separation and difference I speak of is beyond that when a man doth separate from his Conscience and excommunicate it first then after doth Conscience separate from him and accurse him yea and he shall be cursed Many have thought that they have been able to make offensive war against Conscience none have ever been able to make the defensive To fight aginst Conscience is to fight against God and who hath ever hardened himself Job 9. 4. against him and prospered Pharoab would begin with God and make an offensive war Who is the Lord I know him not I will not let Israel go but he was wearie of the defensive Exod. 5. 2. Let us flie for the Lord fighteth against us So if thou thinkest it a light thing to Exod. 14. 25. challenge and provoke Conscience while it would be at peace with thee know thou wilt finde it next God himself the heaviest adversarie that thou couldst have had If Conscience
be not regarded in his two first Offices he will be known in his two last if his Ministeriall reproofs and Magistraticall rods be slighted he will as a witness against thee and a Judge over thee chasten thee with Scorpions Did not I speak to you will Conscience say as Reuben to his brethren Gen 42. 22 and you would not hear then see now what is come on it Now his bloud is required 4. I might adde in the fourth place that which followes in the Text that when once any have betraied their trust and delivered up this Fort to Satan they are ever after cashiered God's service and are by him delivered up to Satans custodie and an evil Consciences mercie either to be misled by an erroneous Conscience or terrified with an accusing Conscience He that is filthy let him Rev. 22. 11 Zech. 11. 9. be filthie and that which perisheth let it perish saith the Lord in his fiercest anger as they had no love to the truth so they shall have no Judgement to discern lies but be given over to strong delusions to beleeve any lying doctrines That all they may be damned who received not the love of the truth that they might be saved 2 Thes 2. 10 11 12. Thus it befell these Hymeneus and Alexander who having once renounced Conscience and forfeited their faith they were discharged any more emploiment They have no more part in Christ nor lot in the Church but are delivered up to Satan among blasphemers CHAP. XVII Of the difficultie in getting and keeping a good Conscience and escaping a bad WE have alreadie spoken of the excellency The third Reason from the difficultie of getting the good Conscience and escaping the bad and benefit of the good Conscience and the danger and mischief of the bad But here we shall see the difficultie of getting and keeping the good Conscience is as great as the excellencie or benefit when had and the difficultie of escaping an ill Conscience is almost as great as the danger of it What can be so hardly got or kept as the one what so hard to scape and misse as the other Consider it in these three respects 1. First in respect of Satan it is hard to get and keep the one and escape the other Satan all his spite is at good Conscience all his aim is to make a bad He envies a man nothing but his good Conscience not riches not honours no learning parts duties not mirth pleasure not his peace but onely a good Conscience He envied not the Serpent his subtilty he could make use of it not Pharaoh his Kingdom not Ahithophel his Policy Gen. 3. nor Absalom his Beautie nor Haman his Court-honours or State-offices nor Dives his wealth and good cheer He could tell how to make use of all Yea he will offer his help to men to get them riches honours offices learning so they will quit good Conscience He will grant any Articles you can propound so he may gain this Fort. He can make use of all other things parts power policie but a good Conscience is never for his turn in a Magistrate or Minister or in a private person but it is constantly against him and he against it and therefore he despairs of doing any good on it as they said of Luther when some perswaded the Pope to attempt to take him off by offering him some great preferment and Church promotions it was answered it was in vain to trie Germana illa bestia aurum non curat That German beast Mel. Adain vita Luther said they cared not at all for all their gold Yea if a man be plundered of all his estate and stormed out of all his out-works his riches friends children power places yea stormed out of his nearer comforts out of his faith and hopes out of his prayers and promises all on the sudden surprized if he retreat to a good Conscience and make good this last hold by a still retaining of his integritie Satan will be repelled with shame and losse and draw off with dishonour wearie of laying his siege against so impregnable a Fort. Job had lost all but keeping good Conscience alone and manfullie defending this piece he recovered all again he had lost and his Job 42. 12 13. last state was double to his first 2. In respect of thy self or of the work it self thou wilt finde a hard task of it to get or keep a good Conscience in an evil age it will require thy greatest skill and utmost diligence So the Apostle found it Act. 24. 16. therefore he saith Herein do I exercise my self Mr. Harris Mr. Ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditari exercere se in re aliqua Gagnei In genere notat severius exercitium Religionis Christianae sive praeparare se ad certamen Vid. Leigh Crit. Sacr. to keep alwaie a Conscience void of offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies saith one I use all my skill diligence and constancie together I lay my policie or bend my wit saith another godly Divine All which tell us it is the Christians master-piece to look well to a good Conscience A work of continuall exercise to an Apostle himself Look but well into it and thou wilt fâ—nde there is work enough in it as much as thou canst turn thee too To keep a Merchants book is a piece of art requiring skill and care To keep this book well is the art of arts To keep thy Masters accounts if thou be a servant thy Lords if thou be a steward thy Shop-book if thou be a tradesman requires much care and diligence What is it to keep thy soul-book to keep Gods book to keep this Dooms-day-book for so Conscience is 3. Look yet further and in respect of others thou wilt see it more difficult still How many hast thou seen miscarry in it who is sufficient for this work How should we fear This is much insisted on in the Text and given in charge to Timothy Timothy see thou war a good warfare and look well to thy charge hold fast faith and a good Conscience for all have not done so Of many that have run in a race most have lost but one ohtained the prize of many that have fought most have been foiled or wounded or slain or fled but one crowned Run not uncertainly fight not saintly look well to thy Conscience And here are many Items couched together in this place 1. Some Not one single person in an age but it is the case of many not one mans onely many have miscarried and it is incident to all Look well to it Be not high-minded but fear Rom. 11. 20. 2. Some have put away Conscience A monstrous vile act for men sometimes of better principles to send Conscience packing like a vagabond or to thrust it out of doors as if it were the Son of the Bondwoman It is the most unkinde and ungracious act that can be to disclaim Conscience
as they did Moses Acts 7. for an intruder or busie usurper or an imperious Commander 3. Concerning faith made shipwrack see what followed upon it They did not perfect and mend their faith as they might be ready to pretend or affirm but weaken it not weaken but shake it not shake but sunk it and lost it 4. Of whom is Hymeneus and Alexander Consider who these were even great Professors a great while and stout Champions somewhile that had adventured far and ingaged much for the truth and the Preachers of it Alexander especially who had shewed so much zeal to truth and love to Paul Acts 19. that to secure Paul's person he had exposed his own to the danger of an unruly tumult he could have laid down his own life to have saved Paul's and would have parted with his right eye to do Paul service Yet see what is become of these now where will he stay that hath lost his Conscience 5. For they having put away their former good Conscience become now branded Apostates and open enemies of the same Preachers they had before so loved and honoured nay they themselves become Preachers but blasphemous Preachers 6. Lastly after all this the Church that formerly had joined with them now spues them out gives warning to the godly to avoid them and to their grief denie them any more Church-fellowship and gives them over to Satan that no more mischief may be done by their impure Doctrines The Church in her direfull Censures saith Write these men childlesse let no more of their seed rise up after them to bear more gall and wormwood CHAP. XVIII The Application of the Doctrine and first by way of Information THis point admits a sevenfold Application The Application as containing matter 1. For Information 2. Lamentation 3. Reproof 4 Terror 5. Consolation 6 Examination 7. Exhortation with some Directions The Information hath two parts 1. It gives 1. By way of information notice of certain errors and mistakes to remove them 2. Of certain Truths and Duties to assert them 1. It meets full in the face with that too And that first in removing mistakes common and plausible opinion but most dangerous error That to preach Conscience and press Duties in this nature is but legall teaching not preaching Jesus Christ and the Gospell But sure we have more cause to complain of the world for too little of legall living and Christian doing then the world to complain of too much legall preaching When men call us legall Teachers we may with too much truth and as much grief call them illegall ill-Evangelicall and ill-Christian livers Hymeneus and Alexander are alive again and by many Professors counted better Preachers then Paul and Timothy These counted Good-Conscience-Doctrine to be legall strictness and old Leaven of the Pharisees faith was enough faith was all But when Conscience ceased faith deceased they put away Conscience faith suffered shipwrack So that we may more rightly call this an old-new-Testament-error to crie down strictness then you our preaching it an old-Testament Truth and Doctrine This opinion broke out almost as soon as the preaching of the Gospel Paul had preached That where sin had abounded and reigned grace did much more abound and reign Rom. 5. 20. Others inferred hence as good Doctrine and the right knowledg of the Gospel and walking by a spirit of libertie Then may we continue in sin that grace may abound Rom. 6. 1. Paul had said sin shall not have dominion over regenerate believers For we are not under the law but grace Hence others concluded We may sin because we are no longer under the Law but under grace Rom. 6. 14 15. Paul refutes the impietie of both Assertions with the same answer detesting both God forbid Rom. 6. 2. 15. These Tares we see sprung up as soon as the good Seed began to appear We wonder the less if among us there be some that say Believe once and away with Conscience and Dutie and Works and have no more Conscience of sin The truth is once believe and thou hast no more Conscience of sin as to the guilt and punishment of it But once believe and ever make conscience of sin to avoid resist and mortifie it that it reign not in your mortall bodie The other were to overthrow the true grace of God by the name of the grace of God and to set up an imaginary faith and Gospel to beat down reall faith and Gospel while they cry down Sanctification and Conscience of dutie not as to the resting in them but as to the very having and seeking them But let the minde that hath wisdom judge can one grace in God be contrary to another his justifying grace to his sanctifying or sanctifying to justifying 2. Is one Attribute of God opposite to another his grace love and mercie to his holiness justice and puritie 3. Must Christ needs be divided and by redemption and justification drive out wisdom and sanctification two of his benefits destroying other two when he is all or none 1 Cor. 1. 30. 4. Or must two ends of Christs death be opposite to two other ends set down all together Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquitie and purifie unto himself a peculiar people zealous of good works Must Christ his dying for us and redeeming of us make his people less pure or less zealous of good works 5. Can any imagine that one grace of the same Spirit should cross another the Spirits consolation evacuate the Spirits sanctification and by his obsignation mortifie mortification 6. Can one grace in the Christian be imagined to weaken and destroy another Is faith the enemy of holiness Doth Conscience extinguish confidence 7. Is the Law now against the Promise or Gal. 3. 21. the Promise against the Law did grace then fulfill the Law and est ablish it and doth it now Rom. 3. 31. make it void All these would have been accounted strange Divinitie in the Apostles ears This bewitching errour doth not onely set earth into disorders neighbour against neighbour professor against professor some people against their Ministers and some Ministers though they are not many who are so grosse against other Ministers but it sets earth in rebellion against heaven yea would attempt to put heaven into a combustion and make heaven at variance within it self while it would set Gods Decrees against Gods Decrees Promises against Promises Grace against Grace Saints against Sanctitie And again Decrees against Promises Promises against Commands Commands against Duties and all against Holiness This hellish Doctrine came from the Gnosticks of old and their followers They thought it their perfection to set Conscience at libertie and to discharge it from all puritie Epiphanius and Irenaeus say that the Gnosticks did purposely resolve to live a loose and base life that they might reproach the stricter Christians and wear out that legall Doctrine and as some
of later times have had the boldness to call it that Idoll of Sanctification That no regard was to be had to any scandall taken by others That all things Studiosè sibi iurpem vitam elegerunt ut infamiam opprobrium Ecclesiae conciliarent Basilides vesci jussit Idolothytis seu victimis rebus illis quae simulachris immolatae essent indifferenter sine respectu Conscientiae etiam in casu scandali Fidem perjurio negare tempore persecutionis Carpocrates omnibus operationibus libidinibus indifferenter uti necessarium dâ—â—it ut sine Turpitudine nemo perfectionem mystagogtae consequi posset Alli se Jesu similes alii se Petro Paulo praestantiores ob excellentiam cognitionis dixerunt Vide Plura Mag. Cent. 2. cap. 5. were lawfull That they might converse with any Idolaters and Idolothytes That the onely way to perfection in their mysterious Religion was to give themselves to any libidinous and obscene actions That some of theirs were equall to Christ Jesus himself and nothing inferiour to him And as for Peter Paul and the other Apostles they were far their superiours and their Doctrine more perfect then any of theirs That to denie and forswear their faith in case of danger was lawfull c. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Text speaks of who deal with Conscience as Amnon did with Thamar first ravish and abuse 2 Sam. 13. 17. it then put it out of doors And like those Sons of Sodom who will no longer endure any more reproofs but assault the reproover in his own house This is he who came to Gen. 19. 9. sojourn and he will now be a judge therefore will we deal worse with thee c. These give the Harlot erronious or seared Conscience the living childe from the right mother pure and tender Conscience laying the dead child at her doors But while these give Conscience a Bill of divorce God gives them a Bill of divorce And while they would make Conscience a reprobate themselves become reprobates A shame it is these things should be said or suffered among Christians What would those ignorant Heathens now say if they should see these things who when once they saw the Spirit carriage and Acts of the Apostles cried out The Gods are come down to Act. 14. 11. us in the likeness of men But changing their voice say that rather Devils are come up to us in the likeness and under the name of Saints But to conclude This particular conscience is that which doth constitute and commend the Christian and all that belongs to the Christian The Christian is no more a Christian if he have not and keep not a good Conscience Our Baptism is no Gospel Baptism but without efficacie if there want a good Conscience 1 Pet. 3. 21. Knowledg not right Gospel Knowledg if not according to godliness Tit. 1. 1. Faith no more Gospel Faith if not joined with Conscience 1 Tim. 3. 9. Love no more Love if separated from good Conscience 1 Tim. 1. 5. nor assurance good assurance if not joined with good Conscience Heb. 10. 22. nor Obedience acceptable except for Conscience Rom. 13. 5. nor Sufferings thank-worthy if not for Conscience 1 Pet. 2. 19. You may do much in vain and suffer and expend much in vain and all be in vain if not for Conscience sake Yea the blood of Christ it self profits not if not sprinkled upon pure Conscience Heb. 9. 14. 2. The second mistake is a practicall mistake of those who reckon not Conscience a Fort or Tower but a Snare and a Prison rather and think in evil times to abandon and desert it is the onely safetie He that looks overmuch to Conscience must die a begger is a chief Article of the worlds Creed Better protection is to be had in policie and a safer refuge in lies and falshood and to make an agreement with hell and covenant with death or to break the Covenant with God and agreement with Heaven is the onely way to securitie But shall not an overflowing Isai 28. 17 18. scourge come and sweep away the refuge of lies as the Prophet saith And shall not men at last be forced to say That the effect of righteousness is onely quietness and assurance for ever Isai 32. 17. When the sinners in Sion shall be afraid and the hypocrites surprized with fear crying out Who among us shall dwell with the devouring fire who among us shall dwell with everlasting burnings Isa 33. 14 15. Then shall he that walketh uprightly be set up on high and have his defence in the munition of rocks c. 3. There be others who will easily yeeld that good Conscience is worth making of but are mightily mistaken in judging what good Conscience is And there be many mistakes in this respect First some and those very many do conceive if they live according to their Conscience they doe well although their Conscience bee but a naturall Conscience Now the nature of Conscience is very good but the Conscience of Nature is very bad Some good naturall Conscience may have in it but good it cannot be called 1. It may make a man cum seipso scire Rom. 2. 15. And so become a law unto himself 2. Such an one may cum aliis scire and so far is good as Adrian said to do that to others which he would exspect from others 3. Such an one may be exact in matters of the second Table he may answer all the duties of naturall and civill Relations observe the Lawes of humanitie and friendship religiously be true to his trust interest countrey friend promise engagement to his Oath taken as Regulus To the salt of the Palace Ezra 4. 14. as those Idolaters were 4. He may make scruple of many sins such as the light of nature condemnes gross sins commonly Abimelech abhors adulterie Gen. 205. Pilate's Conscience grudges and relucts Joh. 18. 31 38. 19. 4 8. Act. 25. 27 to condemn an innocent man to death Festus holds it unreasonable to send a Prisoner bound without matter of weight charged upon him to be inserted in the Mittimus 5. He may have some sense of the Deitie of God and of the force of Religion Rom. 1. 20. and 2. 14 15. 6. May in that respect tremble sometimes and be terrified in Conscience for sin and hell as Felix Act. 24. 25. 7. He may sometimes and ever and anon when he seriously reflects on himself have a dislike of his own state and wayes and know and confess his sinfull doings yea he may have store and plentie of teares and make shew of much passion and compunction for sin so did Saul 1 Sam. 24. 16. and 26. 21. Hee was under great and frequent fits of horror of this naturall Conscience 8. Or he may on the other side have much inward and pleasing naturall Peace while he observes the rules and dictates of his naturall Conscience Rom. 2. 15. They have their
adde drunkenness to thirst Deut. 29. 19 No observation among all the Proverbs is more often verified then that of Every mans way being good in his own eyes when the end thereof proves the way of death Prov. 14. 12. and 16. 25. Yea there be many that live and die in this condition and go away without any horrour and roaring of Conscience whom the world calls blessed saying they die like lambs having no bands in death nor trouble upon Psal 73. 4. Conscience Whenas they die rather like Salomons oxe who goes to the slaughter or the fool who goes to the stocks when neither is aware Prov. 7. 22. Or if you will have them die like lambs like Jeremie's Lambs they die Jer. 51. 38 39. They are drunken with delusions and sleep a perpetual sleep before they die therefore they rejoyce and are secure but I will bring them like lambs to the slaughter c. saith the Lord And they shall not awake till they are awakened in hell It is given to him to be in safetie for a little while saith Job and he resteth in it but they shall be cut off as the tops of the ears of corn These Job 24. 24 persons die so securely not because the sting of sin is taken out which were their happiness but because the sting of Conscience is taken out which is their miserie This is therefore a dangerous quiet Conscience Let me rather die the most dreadful death of the righteous then the most hopeful and easie death of the wicked Happier a thousand times to be fetcht away in an instant in Elias his fierie 2 Ki. 2. 11. charet and in a whirlwinde into heaven then to have Nabals lingring fit of the stone and to 1 Sam. 25. 37 38. lie ten daies before his death as if he had been asleep When these are interred wee may as well say Stone to Stone as Earth to Earth and Dust to Dust There is another ill quiet Conscience still 4. The hardened conscience which is the hardened Conscience This treasures up wrath against the day of wrath Rom. 2. 4 5. The hypocrites in heart heap up Job 36. 13. wrath they cry not when God smiteth Then this there is not a greater plague on Earth or Judgement in hell It is a sin that hath as much miserie and a miserie that hath as much sin in it as can be imagined Now there is a six-fold hardness of Conscience A six-fold hardness as you may observe so many several expressions in the Storie of Pharoah's heart-hardness 1. There is a natural hardness and insensibleness 1. Naturall hardness in Conscience which is part of the sin and punishment of Original sin which is in all alike This is that heart of stone which is in all till by Regeneration it be changed into an heart of flesh This made Paul say he Ezek. 36. 25. was alive once without the Law Rom 7. 9. His heart had then this hardness on it he saw no such sinfulness in sin as afterward therefore did he apprehend no danger Thus Pharoahs heart was at first before ever Moses came It might be said Pharoahs heart was hard by natural and original hardness 2. There is an attracted and acquired hardness 2. Attracted voluntarie hardness Acquired by the crebrous and iterated acts of sin which by degrees by the latent deceitfulness in it and the secret curse of God upon it withall brings the soul over to a dedolencie and unsensibleness therefore doth the Apostle warn some Heb. 3. 13. To exhort one another daily least the heart be hardened through the deceitfulness of sin And he doth report of others Ephes 4. 17 18 19. who by walking in the vanitie of their minde had the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindeness or hardness of their heart who being past feeling have given themselves over to laseiviousness to work all uncleanness with greediness Where you have the steps by which the poor soul goes down to hell and the blinde winding-stairs by which you are going down to the chambers of death if you take not heed 1. The first step is vanitie of minde Therein we commonly think there is little hurt Thought is free Phancie will be working c. So long as we do no evil or speak not vainly what would you have us do Remember that vanitie of minde is the first step to Hell 2. The second step is Darkness of understanding which ever follows upon vanitie of minde and this darkness of understanding leads you to the third step Alienation in affection from the life of God having the understanding darkened being alienated from the life of God Alienated actively on their part they loathing God a sinfull alienation And alienated passively and on God's part His soul abhorring them Zech. 11. 8. a Judicial alienation 4. This alienation leadeth to more darkness still and Excaecation stricken with blindeness of ignorance One sin begets another in infinitum Darkness of Understanding caused heart-alienation from God That again produceth ignorance alienated from the life of God through the ignorance that is in them 5. This ignorance leads next step to hardness not naturall and simple but double and judicial because of the hardness of their heart 6. This hardness carries you on next step to insensibleness who being past feeling 7. Insensibleness brings on Desperateness being past feeling they have Given themselves over Here you may give them over for lost when they come once to this seventh step to give themselves or sell 1 King 21. 25. themselves as Ahab did to work wickedness Here is their love of sin they give themselves over to it when nothing is to be gotten by it 8. This desperateness leads to brutishness and turns a man into a beast They give themselves over to lasciviousness They have 2 Pet. 2. 14 Jer. 5. 8. Rom. 13. 13. Phil. 3. 19. 2 Pet. 2. 12 Eyes full of adulterie and are like fed horses in the morning neighing after their neighbours wife their life is chambering and wantonness their bellie their god their end destruction like beasts they live like beasts they die which are made to be taken and destroied 9. This brutishness leades to laboriousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the working of uncleanness They will labour as a horse in a mill to commit iniquitie They draw sin with cords and iniquitie with cart-ropes Isai 5. 18. As in a gracious heart love of God puts upon any labour for God so love of sin makes men drudges to their lusts and to the Devil 10. This laboriousness next step carries them to unsatiableness which is the next step to Hell They gave themselves over to work all uncleanness nothing comes amiss to them so it bee uncleanness All uncleanness Rom. 1. 23 25. in sinful though natural acts and in more sinful unnatural acts of
a good When quiet Conscience good Haec est bona tranquilla Conscientia eorum qui carnem spiâ—â—â—ui subdiderunt qui cum his qui oderunt pacem sunt Pacifici Bern. Par. Serm. Conscience when it is purified as well as pacified as was said before when it hath done all his four Offices and speaketh peace that is a happy peace and when it hath those ten properties of good Conscience before spoke of viz of faith of puritie of sinceritie of inoffensiveness and of charitie and when it is a well sighted well spoken and an honest dealing Conscience when it is rightly tender and rightly hardy and after all these speaketh peace This is the onely right peace of Conscience the peace that passeth understanding 5 Vse The fift use is to discover another ordinarie mistake in men who are apt to judge a troubled Conscience a good Conscience and for no other reason but because troubled These are the third sort of men who are mistaken in judging of Conscience these are as much out as the former they judged Conscience good because quiet these on the other side say I have a good Conscience because I have had troubles in Conscience therefore I hope the worst is past bitterness of death and hell is over But so had Cain and Ahab and Judas and Simon Magus There is Conscientia mala turbata as well as mala pacata Thou maist have had great horrour and a dreadful sound in thy ears yet onely felt Job 15. 21. the beginning of sorrows Eccles 9. 3. The wise man saith that there are they whose heart is full of rage and madness while they live yet after that they go to the dead and damned out of one hell they go into another and out of one Ex inferno ad inferuum Eze. 15. 7. fire into another Then is Death and Hell cast into the Lake of fire Now there is a troubled Conscience which is not the better for it And there is a Conscience troubled again then which there is no better The ill troubled Conscience is known by 3 Marks of an ill troubled conscience these three marks When those troubles have an ill originall or rise whence they take their beginning 2. When there is an ill carriage and frame of spirit under them 3. When an ill course is taken to remove them Then from first to last these troubles are evil troubles 1. Troubles are then evil when the root is 1. When proceed from an evil root and cause evil whence they spring Ahab is much troubled till he is sick again not because his covetous lust is unmortified but becaus unsatisfied Amnon is sick because his brutish lust is nor satisfied Herod was troubled in his minde Mat. 2. 3. when he heard Christ was born But no good trouble this it had no good spring but came from hence that he feared he should be disturbed in his Dominion and his usurped power should be abolished So Prov. 4. 16. There be they that cannot sleep if they have done no mischief all day These troubles are not from sin but for it that they may effect it Hell is full of such troubled spirits This is indeed the Devils trouble The unclean spirit going thorow places where there is no good to be done for his purpose seeketh rest but findeth none This is cum diabolo conscire or consentire and may be called the Devils Conscience 2. When if it be at all for sin it is not so much for the intrinsecal evil and sinfulness that is in sin as in regard of the eventuall and consequential evils that attend sin and the punishment that follows Thus Ahab after his sin is troubled walks heavily puts on sackcloth and is humbled and fasts and lies in sackcloth 1 King 21. 27. But all this ado is not for grief of the sin committed but for fear of the punishment threatened So did Cain crie out because of his punishment Judas because he must be damned Magus desires praiers that none of those evils told him of by Peter should come upon him and Act. 8. 24. there was all his trouble This is to be troubled for Hell not for sin Hell it self is full of such troubled Consciences where there is continuall weeping wailing and gnashing of teetb for their pains but not the least Repentance for their sins 2. When the Carriage under the troubles 2. When attended with an ill carriage under it is evil then it is an evil trouble as 1. when the man doth rage and swell and storm under the stroke of God but his uncircumcised heart is never a whit broken to accept of the punishment of his iniquitie Cain was troubled enough at his sentence pronounced by God he was not troubled aright it was not at all for his sin nor did he at all humble himself under the just sentence of God but rageth and stormeth at his punishment My punishment is greater then I can bear So those Isai 8. 21 22. who fret themselves curse God and King and all that comes in their way And they look upward and downwand upon the earth and behold trouble and darkness and they are driven to darkness 2. When you see a man go on in sin under his Troubles these are ill troubles Eelix sometime trembled while Paul was at work upon his Conscience but all this trembling did no good upon his Conscience Paul left Felix as he found him an incorrigible sinner sinning against checks of his own Conscience And Felix left Paul as he found him He could not be moved ere the more to do Act. 24. 27. 1 King 12. 33. 2 Chron. 28. 22. him Justice Felix left Paul bound Jeroboam was as ill and that wicked Ahaz much worse after judgements upon them Simon Magis waxed worse and worse after that warning given him by Peter Hell is likewise full of such troubled Consciences there is continuall sorrowing but yet continuall sinning Rev. 16. 11. 9. 20 21. They gnaw their tongues because of their pains yet blaspheme God with their tongues and repent not to give him glorie as they Revel 16. 11. It is not the thorn in the hand throbbing and burning which makes the hand well but the pulling of it out 3. Those are ill troubles whose cure is 3. When an ill cure sought evil or when an evil course is taken for their removal as 1. When men go to outward means to remove an inward grief and go not to God Cain goes and travels first leaves his Countrey to see if he can leave his sting of Conscience he afterwards settles himself to emploiment in building but Cain carries his hell with him Saul while his ill fit is on him sends for David and seekes to still his distempered spirit by his musick An ill Diversion doth but Prorogue not end the disease It is like the casting of water upon the outside of the house when it is all of a flame within or
like the going to the fire in a melancholy Quartan Ague to get outward heat when the cold is inward and the man shaketh before the fire his Aguish fit is thereby increased and made more violent 2. When men again rest in the Outward use and observation of Religious means without any inward change of heart and a thorow-Reformation of life Ahab humbles himself fasts mourns puts on sackcloth goes softly All good but all this not enough Good to do these not to rest in these Ahab was Ahab still no inward change at all in him Judas is full of inward horrour he makes an outward confession of his particular sin makes plenarie Restitution of what he had sinfully gotten but there he rests he goes not penitentially to God he goes not fiducially to Jesus Christ whom he had sold or given up all his former interest in but all this he doth to stop the mouth of Conscience and to dead that hideous noise that was within Thus do we see others taking up duties often and here they rest They fast pray read hear more then formerly all to gratifie Conscience and keep it from grumbling and clamor Somewhat they do all they do not that they should do All this to a sin-troubled Conscience is no more to the cure of it then a draught of cold water inwardly or pouring cold water outwardly on a bodie burning in a feaver It may allay at present but removes no part or cause of his disease These torment and task themselves turning themselves up and down as Solomons sluggard on his bed or the door turning on his hinges there is no departure from Pro. 26. 14. the bed or from the door-Post So is here much turning no returning therefore Jeremy calls all this but gadding a wilde and disorderly gadding not a regular going or penitent returning Jer. 2. 36. Why gaddest thou about so much to change thy way Thirdly which is much worse then the former when men have recourse to Diabolical and sinful means as Saul goes to the witch 1 Sam. 28. 7 8. 2 King 1. 2 Abaziah sendeth to Baalzebub to enquire sendeth not to enquire of God Belshazzar in his perplexitie sends for the Magicians to give him comfort Dan. 5. 7. To such as take these courses the Prophet speakes Isai 47. 12 13. Stand now with thy inchantments and with the multitude of thy sorceries if so bee thou shalt be able to profit thy self Thou art wearied in the multitude of thy counsels Let now the Astrologers the star-gazers and monthly Prognosticators stand up and save thee from those things that shal come upon thee These all die in their sin and perish as Ahaziah did because they go 2 Ki. 1. 6. to Baalzebub not to God and never come away with more comfort then Judas had at the High Priests hands when hee must go tell them what he wanted and what he felt He might go and die of despair for all they could say or do to him The stroke is from Gods hand the cure must bee from the same hand These should say Hos 6. 1. Come let us return to the Lord for he hath smitten and he will heal us he hath broken and he shal binde us up Lastly which is worst of all when men despairingly give over all hopes and all use of means saying There is now no hope This latter Jer. 2. 25. 18. 12. evil in putting away Gods mercie is worse then all the former in abusing and defiling Gods mercie As Tamar said to Amnon this latter evil in putting me away is worse then the former This was Cains case I am 2 Sam. 13. 16. Illa desperatio quae in hac vita tollit omnem spem quae ex Dei gratia potest oriri non tantum est aerumnosè molestè mala sed vitiosè Ames sentenced I must be damned I am accursed I must bear it God hath no mercie for me and none will I ask him Out he goes from the Presence of God full of black despair his countenance is cast down and he that was of late too stout to speak to his brother Abel is now as stout and sullen he will not once open his mouth to speak to God for a pardon So likewise Judas confessed repented restored but despairing of mercie never once went to speak with Christ to finde mercie So also Magus whom Peter bade Repent and pray then perhaps his sin might have been forgiven him Hee never made one Praier or so much as once set upon the work of Repentance This is trouble of Conscience that Hell is full of This the most desperate trouble in the world when one shall cast himself away wilfully and say This evil is of the Lord 2 King 6 33. why should I wait or pray or repent or believe or read or hear c This is to forsake our own mercie A childe of God may sometimes bee Jonah 2. 8. overwhelmed with troubles but he is still driven to God thereby not from God He saith I am distressed on every side yet I am 2 Cor. 4. 8. not in despair To despair I have cause in respect of my own desert To despair I can never have cause in respect of Gods mercie and Christs Redemption In distress I am in Hell I am not therefore I may yet seek and obtain mercie In the bellie of hell I may be yet I will look up to Gods Temple and Mercie-seat as Jonah said what though I cannot believe Jonah 2. 2. yet I will not despair though I cannot pray yet I will look up Though I cannot get out of the bellie of hell yet God can bring me out and can make the Whale land me and make all tempests and dangers to be means to preserve me Though I have sinned against the Grace the Gospel the Promise and the Spirit yea against Christ Jesus yet have I not sinned nor can I above and beyond the help and saving benefit of Grace and Gospel and Promises and of Christ and his Spirit Now there is also a troubled Conscience then which there can be none better it is the Sacrifice of Sacrifices which God will not Psal 51. 17 Isai 57. 17. 66. 2. despise it is the Temple of Temples in which God hath promised his residence it is the Holy of Holies in which the Mercie-seat of God is placed And this trouble of Conscience is then Six notes of a good troubled Conscience good when you see these six notes there 1. When this trouble is rather for sin then miserie when the soul crieth out Lam. 5. 16. Wo to me for I have sinned Thus was repenting Ephraims case described He smote Jer. 31. 19. his hand on his thigh because the sin of his youth lay heavie upon him which was more then if he had cried out ten times more because the hand of God had lain heavie upon him 2. When in this condition the poor troubled soul doth confess
bewail and lament his sin Psal 51. 3. My sin is ever before me I will acknowledge my sin c. What shal I say Oh thou Job 40. 3 4. preserver of men for I have finned Job 7. 20. 3. When upon such confession and bewailing of sin he forsakes it Prov. 28. 13. The Promise of Mercie is to such Such a troubled soul saith Behold I am vile what shall I answer thee I will lay my hand upon my mouth Once have I spoken but I will not answer yea twice but I will proceed no further 4. When not onely sin is forsaken in respect of the outward act but the heart is changed and mortified to the love of sin when God hath hidden all pride from man Job 33. 17. by means of all his trouble this is a good trouble when the sin-troubled soul saith I finde now more bitter then death the woman whose heart is snares and nets and her hands as bands whoso pleaseth God shal be delivered from ber Eccles 7. 26. 5. When the heart is not onely changed from the love of sin but is carried out to seek after Christ for rest and Righteousness when Mat. 11. 29. Zech. 13. 1. Joh. 3. 14 15. we go to this Physitian to get rest to the soul and go to this Fountain to wash away sin and uncleanness Those are happie stings of the serpent that cause us to look up to the brazen serpent And that Pursuer doth us no hurt which doth drive us the faster to the Citie of Refuge 6. Lastly when after all this the Conscience is made more careful and more tender ever after Job 34. 31 32. Now I have smarted for it I will no more offend saith 2 Cor. 7. 11. Optimum est tunc sentiri vermem cum possit etiam suffocari hic mordeat ut moriatur paulatim desmat mordere Bern. Par. Serm. the right troubled spirit That which I see not teach thou me if I have done iniquitie I will do no more It is an excellent hopefull signe saith Bernard to feel this Worm of Conscience gnawing and biting while it is here biting it may be kill'd and when it is biting it is dying Mordear ne moriar Let me rather be bitten that this worm may after die then be unbitten that I should ever die What was Julius Cesars Motto is every Christians in this case Semel quam semper To die at once rather then to languish ever The next mistake is of them who think 6. Mistake they have a good Conscience but it is an Erroneous Conscience They pretend to Conscience in some thing yea more then others but it is a mis-informed Conscience The Pharisees made a matter of Conscience of it to take off hearers and followers from Matt. 23. Christ to make Proselytes to themselves Paul once thought he could not do God better service then in persecuting the Apostles Act. 26. 9. and Preachers of those times and to disperse the flocks How far was Saul gone with this disease when he would make the old Covenant an old Almanack which was made with the Gibeonites He would needs be wiser then all his Predecessours and more Conscientious and an impulsion of spirit with a pang of Conscience such it was set him on He did it in his zeal it is said to the house of 2 Sam. 21. 2 Israel But was it therefore good because he had such a persuasion did not his Realm first and his house at last smart for such an errour in breaking that Covenant which was at first subdolously obtained and inconsiderately made yet fieri non debuit factum valuit Much was spoken at first of the evil haunts Chap. 2. of this Conscience we may therefore say the less here we shall onely adde some of his common Marks whereby it may be discovered it is impossible to enumerate all his Wiles and Exorbitancies Some and his chief among them wee shall name 1. His grand and greatest mistake is to leave the Word which is the standing Rule to a rectified and judicious Conscience and to prefer a Tradition or some humane invention before an express Precept Thus did the Pharisees Matt. 15. 13. 2. Erroneous Conscience leaveth the waters of Siloah the holy Scriptures that ran softly and uniformly and constantly and takes extraordinarie Providence for a Rule in stead of Precepts whereas Gods Providences Deut. 13. 3. Dan. 11. 35 both prospering and adverse are oft more Probatorie then Directorie To tempt and trie rather then to warrant or discourage proceedings But erroneous Conscience imputes his success to his cause and his cause prospering he entitles God's cause This was Rabshakehs Divinitie Am I come hither Isai 36. 10. without God God hath said Go up against Jerusalem This was the Divinitie of the Caldeans Hab. 1. 11. Then shall his minde change with his success and he shall pass over and offend imputing this his power to his God These are apt to say Jer. 50. 7. We offend not because they have sinned and we have prevailed But if Gods Permissive Providence and our prevailing success make any thing lawfull what is then sinfull that is in our power Then were not God's written will but our will and power Providence concurring the Rule and Measure of lawfull and unlawfull But Providences are various and uncertain Our Rule must be constant and certain Providence can never be made a Rule for first no Conclusion thence can be certain and infallible saith the wise man Eccles 9. 1 2. All things come alike to all c. so that none can know love or hatred by all that is before him Secondly The success which God doth often in his Providence lay out for men is short of mans Expectation and the most industrious endeavours Eccles 9. 11. The race is not to the swift c. Thirdly Gods wise and secret Providence doth oft disappoint and frustrate the expectation of the wisest and the best of men Eccles 7. 15. There is a just man that perisheth in his righteousness and a wicked man who prolongeth his life in his wickedness The like he saith again Eccles 8. 14. Fourthly Providences are various and full of alternations that it were a brutish kinde of Logick to conclude any thing positively thence concerning the minde of God or the state of man Then when Paul and all his companie escape their shipwrack they must be all Saints when the Viper is on his hand he must be a murderer now and when the Viper is in the fire he must be a God again All the consequences alike valid Fit Divinitie this for Barbarians not for Christians But Solomon would have us cease from such kind of daring reasonings when he concludes Eccles 8. ult I beheld all the work of God that a man cannot finde out the work that is done under the sun because though a man labour to seek it out yea further though a wise man think to know it yet shall
he not be able to finde it out 3. It prefers a supposed fictitious Revelation before written and clear Revelations as did the deceived prophet 1 King 13. Now all Divine Revelations coming from the Spirit of Truth ever are consonant to the word of truth which is the Rule to trie all Revelations by 2 Pet. 1. 19. 4. It prefers a strong impulsion from his own thoughts before Gods own thoughts Jer. 7. 31. God said what they did never came into his minde to approve it yet would they do it because it was their Conscience and it came into their minde But the strongest impulsion of our spirits though gracious Spirits can be no Rule David had a very strong impression once to build God a house he consults with Nathan a Prophet he hath the 2 Sam. 7. 2 3. same apprehension of the work Go on for God is with thee yet was it not therefore good in Gods eyes because good in both theirs David had another vehement and impetuous Motion to be avenged on Nabal for his inhumanitie 1 Sam. 25. 22. and uncivilities towards his servants sent in his name he backs that motion with an Oath yet upon Abigails submission he changeth his minde blessing both ver 33. God and her and the counsell given to stay him from proceeding so fiercely according to the wilde light of an erring Conscience God did appoint his people under the Law Numb 15. 39. to wear fringes on their garments that they might remember Gods written Commandments and not seek after their own heart after which they were apt to go a whoring He that trusteth in his own heart is a fool the wise man Pro. 28. 26 saith And Job gives a serious Item in this case Let not him that is deceived trust in vanitie for vanitie shall be his recompense Job 15. 31. 5. Erroneous Conscience interprets difficulties and discouragements as a discharge from dutie The time is not come say they to build the House of God nor is it any more our dutie because the Kings of Persia forbad and the adversaries hindered it Hag. 1. 2. But this is the sluggards Conscience when he seeth a lion in the way Prov. 26. 13. 6. It conceives a fair intention or a good end may legitimate an unwarrantable action Now though true it is That the goodness of the end propounded hath a great influence upon an action to make it theologically good yet can no good end alter the nature of an action that is materially bad to mend it To do the greatest good to an evil end as to pray to be seen of men and to do the least evil to attain the best end as to lie for God are Job 13. 7. alike abomination Our Rule from the Scripture is not to do the least evil to gain the greatest beneficiall good or to avoid the greatest penall evil Rom. 3. 8. 7. Lastly this fool so rageth and is so confident that he dare appeal to God to patronize his exorbitancies Jo. 16. 3. They think they did God greatest service when they did the Church the greatest dis-service in killing the Apostles So did Pauls erring Conscience once stimulate him Out of zeal persecuting the Church Phil. 3. 6. Jehu could not look upon it as any other then true zeal to God when he saw himself so violent in rooting out Ahabs house and Baals priests Come see my zeal for the Lord saith he And were there not fourty zealously enraged against Paul who had made a religious vow not to eat again unless they had killed Paul Act. 23. 12. Quantum Religio poterit suadere malorum what so evil that erroneous Conscience will not call good It puts bitter for sweet and darkness for light familiarly 7. The next mistake is of them who mistake a scrupulous Conscience for a good Conscience whenas all their scruples are about minute and triviall matters about indifferent or impertinent things overlooking things of greater consequence they stand upon Tythe Mint Annise and Cummin and neglect the weightie matters of the Law Mercie Justice Faith Strain at a gnat swallow a camel stick at joyning with a Christian Congregation in the commanded duties of publike worship and Communion but never stick at joining with scorners in sinful communion or in conforming to the fashions of the world Surely we may say as Paul to his Ephesians But ye have not so learned Christ Ephes 4. 20 21. if ye have heard him and have been taught by him c. These make ado about washing pots and cups and outsides when the heart is brim full of pride hypocrisie malice censoriousness rapine and all iniquitie scruple rubbing ears of corn when hungrie but not swallowing a poor widows house The high Priests were troubled in Conscience and rent their clothes when Christ said he was the Son of God but when themselves blasphemed Christ and resisted the holy Ghost there was then no rending hearts nor renting garments When Judas brought back the money and threw it down they would not once touch it and into their Corban it must not come it was the Price of blood now but when they drove the bargain with Judas and told him out that very money then it was not the price of blood out of Corban it might lawfully come but into Corban again it must not go Oh painted sepulchres and whited walls 8. Such again on the other side who think that scruples and strictness and tenderness are the onely arguments of an ill Conscience and that Libertie and bold adventurousness are the best arguments of a good Conscience And so all the world is of a sudden become very Conscientious and our Reformation brought unto perfection All men crying Conscience Conscience Libertie Libertie But shall we go down and see whether they have done altogether according to this crie Gen. 18. 21. Is this the onely good Conscience that the world hath left Must wee needs leave Jordan and go wash in Abano and Pharpar that we may be clean Must we beat down one altar and set up many altars going the clean contrarie way to Hezekiahs Reformation to make sure that our Reformation shall not be Legall must we say that uniformitie is the onely slaverie That one heart one waie one faith one Baptisme and one Table of the Lord is too little under the Gospel That Jerusalem is not the place it is too much to meet all in one place Dan and Bethel may do as well private places are as good as publike The meanest of the people as fit as the most learned Well we see the one part the worse part of that prophecie fulfilled Micah 4. 5. for all people will walk every one in the Name of his God when shall we see the other and better part fulfilled which followes And we will walk in the Name of the Lord our God for ever Shall this serpent Libertie eat up all our other Rods Must all the legitimate sons of Gideon be slain
that way may be Judg. 8. 31. 9. 18. made for the son of an harlot or Concubine a bastard son to reign alone Must Faith and Charitie and Puritie and Sinceritie and Patience and Honestie and Inoffensiveness of Conscience All go and shall we content our selves onely with Libertie We have fought a good fight and made a good warfare while we have put away Faith and old good Conscience and have left Hymeneus and Alexander free leave to spread their blasphemies if they please no fear of being ejected the Church and delivered up to Satan It is well for them that Paul and Timothie are dead and gone In Jeremie's time when Nebuchadnezzar lay before Jerusalem with his Armie they would make a self-denying Covenant to provide Jer. 34. for the Libertie of the poor servants they made it solemnly They cut the calf in main and went through the parts of it they made it they kept it God diverted the danger they had their end All was safe and quiet They would then be at Libertie from their late Covenant All Covenants binde but pro tempore with some and serve to binde God to us not us to God again God brings back the enemie returns their fear afresh And then serveth them in their kinde Libertie they would have from Conscience from Covenants from bonds of dutie They shall have Libertie enough Behold saith the Lord I proclaim libertie to you a libertie to the sword to Jer. 34. 17. the famine and to the pestilence So may not the Lord say in his anger to such as are all for Libertie I proclaim Libertie to you to sins to errors to strong delusions and swift destruction Go and serve ye every one his own idols Ezek. 20. 39. walk ye after your own hearts lust were not this libertie our greatest servitude were it not much more signe of Grace and Favour if God should rather say as it is in the same Chapter That which cometh into your minde shall not be at all I Ezek. 20. v. 32 37. will ere I have done with you cause you to pass under the rod and bring you under the bond of the Covenant Yet there is a good Libertie of Conscience that we should contend and labour Right Libertie of Conscience for And that is 1. To free our selves from humane additions to Divine Institutions to free Conscience from humane impositions inventions and observations in matters of Religion Gal. 5. 1. 2. To have the Conscience set free from all guilt of sin before God by the bloud of Christ Heb. 9. 12 13 14. and 10. 1 2. 18 19 20. This is the Highest Libertie of the Gospel 3. Libertie from sin not to sin Where the Rom. 8. 2. 2 Cor. 3. 17. Spirit of God is there is libertie indeed but from sin the Apostle means not to sin a libertie from the yoke of Satan not Christ's To be free from sin and servants stil to righteousness Rom 6. 18. but not to be servants of sin and free from righteousness ver 20. 4. Libertie from perplexing scruples which are then removed when the heart is established Heb. 13. 9. by grace and the Conscience settled by the Word of God 5. Libertie from former fears horror and troubles of Conscience Heb. 2. 15. Christ Jesus came to deliver and set free them who through fear of death were all their life time subject to bondage And if the Son make us thus free then are we free indeed Joh. 8. 36. But this libertie to be free from the yoke of dutie and from the fear and grief and sense of sin is the libertie of Hell which the devils contend and suffer for not the libertie of Heaven which the Angels enjoy in the most perfect measure Their Libertie is a Libertie from sin and fear and wrath and bell not a Libertie from Grace and Dutie and They could as Tertullian saith Salvâ fide peccare Salvâ castitate matrimonia violare and he tels them how they shall speed Salva venia in Gehennam detrudentur dum salvo metu peccant Law and Obedience and Subjection but a holy obedient and dutifull Libertie This was the abominable broth of the Gnosticks boiling mentioned before who thought no man could come to be a perfect Christian till he had worn out his Conscience To them all filthy works of darkness were lawful This St Paul and St Peter both do caution us against and tell us how we should understand and use our Libertie Gal. 5. 13. Brethren ye have been called unto Libertie onely use not Libertie for an occasion to the flesh but by Love serve one another As free saith the other 1 Pet. 2. 16. and not using your Libertie for a cloak of maliciousness but as the servant of God Both tell us we must take heed wee eat not too much of this honey least we surfet Both tell us this Libertie sets us not free from the Condition and Dutie of servants unto God or unto righteousness While we were free from Righteousness Paul tels us we were servants of sin Rom. 6. 20. But when we are truly free we yet continue servants to another master being made free from sin ye became the servants of Righteousness ver 18. See Rom. 6. 16 17 18 19 20. There are two masters that divide the world Sin and Righteousness No servant can serve them both none so much a freeman as to bee free from them both The more thou art freed from sin the faster thou art bound unto righteousness and if free from righteousness then the servant of sin CHAP. XIX The Positive Truths arising hence asserted THe one part of the Use of Information was to discover some mistakes and to seek to remove them which was done in the foregoing Chapter The other part remains which is to discover sundry Truths and to assert them which is the subject of this Chapter And first it tels us that whether we look on Timothie as a Christian or as a Minister here are Inferences from it First if we look on Timothie as a Christian and finde him thus charged by S. Paul This charge I commit to thee Son Timothie that thou war a good warfare Holding faith and a good Conscience That a good Conscience is the Christians greatest Charge that he goes withall Whatever thou takest charge of be carefull of this This is the charge of God look to it if thou lose it thy life must go for it What Solomon saith of Wisdom I may say of good Conscience the truest Wisdom Get wisdom get understanding above all thy getting Prov. 4. 5 6 7. So say I Get a good Conscience keep a good Conscience above all getting get it above all keeping keep it forsake not her she shall preserve thee love her she shall keep thee She is a tree of life to them that Prov. 3. 18. lay hold on her happie he that retaineth her But lose this and lose thy soul hate this
Ceâ—titudo Salâ—tis non eâ—t ab aliis neque alias perâ—ipitur niâ— ab iis qui unaâ—um fide â—â—tinent boâ—am Conscientiâ—m idque dwn eam retinent sine graviore aliquo vulnere quod à peccatis iis infertur quae vastare solent Conscientiam Dr Ames in this respect Look saith he how much thy Faith and good Conscience do rise or fall so is thy Comfort and Assurance of Salvation more or less Therefore saith he Assurance of Salvation is neither had by other men nor by any other manner then by those who together with Faith do keep a goâ—d Conscience and that onely while they keep Conscience from any greater wound which is usually given by those sins which do waste and make havock of Conscience And at last he concludes Qui igitur sine ulla fidei Resipiscentiae sensu aut cuâ—â certò sperant Salutem praesumendo sperant sperando pereunt Whosoever without care had of Faith Repentance and good Conscience persuade themselves they have Assurance of Salvation that Perswasion is their Presumption and that Presumption will be their Perdition Conscience doth not use to collogue and flatter any man it will tell every man his own If you make it sad it will make you as sad And if you be found to it what you should not wonder not if you finde that to you what you would not who can make me glad but the same who was made sorrie by me said the Apostle in another case 2 Cor. 2. 2. When thou hast put away Puritie of Conscience wonder not if thou wantest Peace of Conscience The Bell when cracked loseth not onely his former soundness but the pleasantness of his former sound The crackt Conscience makes but harsh musick What man could exspect a song of the Lord in a Babylon of sin There was no voice of Bridegroom or Bride or sound of Harp to be heard any more Revel 18. 23. But the Harpers and Singers are onely to be found upon Mount Sion Revel 14. 1 2. 8. This informs us whence it is that many come to die so Tragically despairingly and to make such fearfull ends They have like Zimri set their own house of Conscience afire and now must perish in it Some have attempted to make away themselves some have done it as Saul Judas and Abithophel some have accursed themselves as Spira some have blasphemed God as Cain and they mentioned Revel 16. 11. All fruits of this shipwrack of Conscience All these fierie and devouring flames break out of the AEtna of a sulphurie and hellish Conscience Maxima violatio Conscientiae maximum peccatum Ames The more thou doest wound another mans Conscience thou dost offend against Charitie and therefore dost the more wound Christ 1 Cor. 8. 12. The more thou woundest and grievest thy own Conscience thou offendest against Pietie and therefore thou sinnest against and grievest the holy Ghost Paul while a Pharisee had done worse acts then Judas he had been a raging Persecutor a desperate blasphemer of Christ a compeller of others to blaspheme he had his hand in the bloud of holy Martyrs Judas did none of these hideous Acts yet Paul saved Judas damned Paul found mercie because what he did he did ignorantly in unbelief he had never gone 1 Tim. 1. 13 against the light of his own Conscience Therefore he said Act. 23. 1. he had walked in all good Conscience before God to that day The like 2 Tim. 1. 3. I thank God whom I serve from my forefathers with a pure Conscience But as for Judas he could have no cloak for his sin he went fully against the clear light of his own Conscience therefore he had the more sin and the more horrour The consumption of Conscience doth not onely bring the outward state into a consumption that such die beggers or bankrupts but it as usually brings the inward man into fits of Convulsions which are hardly cured and at last they die in one of those fits in great horrour When Conscience hath been often fretted and grated upon by known and allowed sins at length it breeds an Vlcer in Conscience which is the most tormenting disease in the world beyond any Vlcer in Bowels or Bladder These live and die in great extremities of Miserie The stroke at Conscience is the stroke at the fift Rib the fatall and deadly stroke 9. Lastly it informs us whence it is that some have arrived at the highest pitch of impietie to commit that sin of sins that sin against the holy Ghost It is ever first by muzzling and snubbing their Conscience and afterwards intreating it worse wasting worrying and stabbing of it No other way of coming up to this incurable disease and unpardonable state but by violation of Conscience Keep this fierie sword in thy hand The Word of God turning every way in the door of Conscience and the Tree of Life is guarded The Gate of Paradise kept no danger of committing the sin against the holy Ghost But on the other side when thou dost cross the Line and swim through and over and beyond thy Conscience then is the Gulf fixed and the Gate of Hell shut that there is no coming thence for them that would as no coming thither but over this Gulf. CHAP. XX. Of the second Application of the Point by way of Lamentation THe second Use is of Lamentation And it may 1. Be a Generall Lamentation carrying a Wo in the mouth of it for the Generall want of Good Consciences in this age And I may justly make it as large as that of our Saviour Matth. 18. 7. Wo to the world saith he because of offences All the world is faultie in this kinde more or less So may we say Wo to the world because of ill Consciences All the world in generall and most called Christians in particular herein being blame-worthy Run to and fro into the Cities of Israel and in the streets of Jerusalem Jer. 5. 1. and enquire and see if you can finde a man of Conscience in this Generation We may change Job's Quaere Vbinam invenienda est sapientia Job 28. 12 20. ubinam est locus Intelligentiae Where is wisdom to be found and where is the place of understanding into ubinam invenienda est Conscientia ubinam est Locus Integritatis where is Conscience to be found and what is the Place of Integritie The best of men that make Enquirie after her complain that shee is not seen so much abroad as she was wont to be The most of men say that shee is either departed or drawing on toward her departure And prophane ones say that Conscience was hanged many a day ago indeed my Text tells us that shee was drowned long ago and perished in shipwrack but they are much mistaken to say it was good Conscience for it was the ill Conscience that perished The Good Conscience fears neither the Gallowes nor Hell it is the best Preservative against both But sad it
is that there is so little reckoning made of Conscience now adaies Bernards old complaint may be renewed Multi Scientiam pauci Conscientiam quaerunt Many are for Science few for Conscience In stead of that Double Knowledge of which we spake at first for such is Conscience we have only single which is Speculation and therefore in stead of single dealing such is Sinceritie we have too much of double which is Dissimulation In former time we were wont to call the Godly man The conscientious man The man of conscience Now we commend the man of Parts and the able man whereas when all is done the Conscionable man will be found the able man And this better part is the best Parts The man of wisdom is the Prov. 24. 5. man of strength said the wise man though now we call the proud happie and the bold and daring man we call wise judicious prudent But did not our fathers hearts and Lives and Dealings excell ours much more then our knowledge gifts and light exceed theirs They might desire to see our daies for Libertie of Profession and Puritie of Ordinances and we may desire to see their dayes again for strictness of life singleness of heart and uprightness in their dealing They had more Conscience though less Knowledge we have more Knowledge but less Conscience we have greater Scholars they had better men they were more for Devotion we are more for Disputation As Seneca commended former times when men strove rather to do well and virtuously then to speak well and eloquently but blamed the following times when men had got the art of speaking accurately but lost the Habit of doing worthily Vbi docti prodierunt boni esse desierunt So may we say of our times compared with those of late before us We have all learnt to speak the Language of Canaan yet live the life of Canaanites We have yeelded up our two Forts Faith and Good Conscience the Bulwarks of Christendom as I may call them of Christianitie they are unto the enemie That of Faith into the hands of infidelitie errour and heresie and that of Good Conscience into the hands of hypocrisie impietie Libertinisme Where is our old English Sinceritie to be found Our first Love to old truths Our zeal for God Contending for the Faith Our Humilitie of life Our strictness and exact walking It was a great reproach to Israel that there was more faith found in one Centurion him an Heathen then in all of Luke 7. 9. them again and what a dishonor is it unto us that there was more of singleness of heart more of Faith of Love of all Pietie to be found in our fathers in the daies of begun Reformation then is to be found in a Land professing righteousness and by Covenant engaged to Personall and Exemplarie Reformation We may say Surgunt indocti rapiunt Regnum Coelorum c. They went into the Kingdom of Heaven before us and we may fear to be shut out after them They might well be saved though more ignorant we may fear to perish though more knowing They were as it were in the night but had the Pillar of fire among them in which was heat more then light we are indeed in the Sinite ergo finite sapientes hujus saeculi de spiritu hujus mundi â—umentes alta sapientes terram lingentes sapienter descendere in infernum de Vit. Sol. day but have onely a cloud in which is more coolness and shade then light and beautie Bernard speaks of some that were much wiser and more skilfull then others yet all the use they made of their wisdom was to go to Hell in a more neat and handsom manner And let them go thither saith he with all their wisdom and fine Parts How much is it to be lamented that all the use that many make of the present light of the Gospel is but to light them into the chambers of death and this onely benefit they have by it that they do not go to Hell in the dark as others have done These when they come at death to reflect on themselves may take up Nero's words and cry out Quantus Artifex pereo How great an Artist was I to undo my self and how great skill had I to go to Hell 2. And here have we not just cause to proceed in our Lamentation further when we take notice not onely of the want of Conscience in the most and of the decay of Conscience in the best but when we have been beholders of the fatall and frequent shipwracks of good Conscience that have been made in these tempestuous and Faith-trying times to the hazarding of the loss both of Church and State both of Truth and Peace Wracks and Losses at Sea if many together and frequent whether the Vessels be taken by Pyrates or cast away by Tempests tend to the decaying and impoverishing of the greatest States and Kingdomes All being concerned in such a Loss Commodities thereupon growing more scarce and dear Though the Loss be greatest to the Adventurers and Owners who are usually undone thereby and their backs broken as we say How sad and dismall a sight is it to behold a ship now neer her sinking in the depth of the Sea whether it happen through the Pilots carelesness splitting against a rock or the Mariners slackness to do their dutie at the Pump and stopping Leaks or through the badness of the Vessell But what a lamentable Exoritur clamorque virum stridorque rudentum spectacle is it exceeding all Expression what hideous noise is then made what crying out what taking on what running up and down what catching hold But whether can they run what can they catch hold of They are all at their wits end they perish both young and old all together buried all alive in one vast and insatiable grave What a sudden what a horrid what a Totall what an irrecoverable Loss is there all at once A sudden Loss of all their goods a horrid Loss of all their Persons and Lives a totall Loss of the ship and all in her An irrecoverable Loss of All. In one shipwrack a thousand may be concerned and very many utterly undone A shipwrack is more dreadfull then the Calamitie of fire ordinarily The water being the more merciless and masterless Element of the two though both dreadfull and in many things alike amazing and undoing Yet 1. Fire doth not usually break out on such a sudden This may be in an instant 2. From the Fire somewhat ordinarily may be reserved by carrying away the goods off the Ground What can be preserved here 3. From the Fire the man whose house is consuming may escape and save himself and his little ones though he have not opportunitie to remove his goods Here is no flying here 4. In a dangerous Fire the Neighbours come neer offering their common contributions to help to stay it Here who can come neer to rescue 5. In the fire one part
of the house may be consumed and another end of it kept up standing But here no part of ship or goods or persons preserved all fare alike and perish together 6. There if friends cannot help they can condole and lament their impoverished neighbours condition which is some comfort to them Here is none to help none to comfort none to pitie or so much as to pray for thee 7. There when the fire hath done his worst the ground yet remains where a new house may be built again somewhat there is to be seen though but heaps of Ashes that tells the Passenger Here stood such a house But here all is swallowed up in an instant and their place no more seen 8. There the man commonly out-lives his calamitie and through the blessing of God and charitie of neighbours the house is rebuilt the state is repaired the man recovers himself and lives as well again as ever he did before Here the man and his goods and his Vessell perish all together But yet if any shipwrack be in any thing more lamentable then fire This metaphoricall and spirituall shipwrack is infinitely more dreadfull undoing and irrecoverable then any other shipwrack And yet how many such ill Accidents as we call them have befallen this rich merchandizing Island in these late tempestuous times Many fearfull shipwracks of Conscience have been made by Persons of all Qualities and Professions not onely to the hazard and loss of all their own former comfortable state the loss of Grace and Peace and Hopes yea which is above all their Souls sinking in Eternall perdition but also to the damage and detriment of the whole What loss hath there been of men who for their parts might have been exceeding usefull in Church and State had they not miscarried who can summe up the value our goods lost amount unto not onely outward goods of Peace Plentie Riches Wealth Treasure Power Credit lost and gone but of richer and choicer goods goods of Grace our former Faith Love Sinceritie Unitie Holiness Zeal and common Interest in Church-Reformation and withall the loss of those rich and precious Comforts they sometimes had of inward Joy and spirituall Peace besides the hazard of their Souls eternall safetie But which is of more common concernment The Ship it self in which we are all embarqued being endangered to be cast away Both Church and State by such mens means put into so doubtfull a condition The truth is our Ark is not yet settled upon the mountains of Ararat Gen. 8. 4. And if we had not had a few names in our Rev. 3. 4. Sardian-like State who have kept their Garments pure and held fast their Integritie We had ere this both lost our Crown and Candlestick The Lord Jesus seemeth to say to us not onely as to the Ephesine Angel Remember whence thou art fallen and repent and Rev. 2. 5. do thy first works But as to the Sardian Strengthen those things that remain that are ready Rev. 3. 1 2 3. to die for I have not found thy works perfect before God Thou hast a name that thou livest and art dead Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee Christ will not onely spew such out of his mouth as he threateneth the Laodicean Angel for their lukewarmness but will become as a thief or an enemie to strip us of all that we yet have left Be zealous therefore and repent And again I say remember how thou hast received and heard and hast been taught and how thou hast professed and engaged and hold fast and watch Or there will follow more Vses and greater Causes of Lamentation May not we passionately complain as Jeremie sometimes did for their wasted Church Lam. 2. 13. What thing shall I take to witness for thee or what shall I liken to thee or what shall I equall to thee O daughter of Sion or wherewithall shall I comfort thee for thy breach is great like the sea who can heal thee thy loss like a shipwrack who can recover thee they that passe by clap their hands and hisse and wag their head saying Is this the City that men call the perfection of beauty the joy of the whole Earth Is this the perfection and beauty of a long Reformation Surely we may take up more of his complaints and say How is the gold become dim how is the most Lam. 4. 1 2 7. 8. fine gold changed The stones of the Sanctuary are in the tops of every street The precious Sons of Sion comparable to fine gold formerly now esteemed as earthen pitchers Our gold proving now dross and our wine corrupted with water Their Nazarites they said our Professors we may say were purer then snow they were formerly more white then milke they were more ruddy in body then Rubies their polishing was of Saphir But now their vizage is blacker then a coal they are not known in the streets their skin cleaveth to their bones it is become like a stick They who formerly were the beauty of the Churches and the glory of Christ for a Diadem in the eyes of God and men for matchless Piety cannot now be known from common men or sons of Belial their visage is so much altered CHAP. XXI The third use is for Reproof FRom the Lamentation we proceed to Reproof which Reproof like the long flying Roule in Zachary with his Curse annexed striketh two sorts of Persons Zach. 5. 3 4 1. Those that have no Conscience yet as on this side 2. Those that have lost their Conscience as on that side First how many are justly to bereproved who have no care to get good consciences when as they are desirous as Austin said to get all other good things saying Who will shew us any good Good Conscience is not put into their Inventory nor reckoned among their goods How do men enquire for good purchases good bargains good houses good wives good portions good wares good credit yea a good servant and a good horse they would have all good yet care not what their conscience is they get rich cloathing on their backs saith Bernard but have miserable Induuntur purpura Byssâ— subinde conscientia pannosa jacet fulgent monilibus sordent moribus Ber. ad Vir. Soph. poor ragged and tattered consciences Now the godly man saith there is nothing so necessary for me to get as a good conscience and therefore as he makes Solomon's choice so his prayer Give me a good heart rather then a Kingdom Solomon was more solicitous how to carry himself in his Kingdom then another would be how to get into the Throne Lord give me a large heart and a 1 Kings 3. spirit of wisdom to guide me So doth the godly man Give me the heart to know how to goe in and out rather then
the great State The godly man saith there is no such necessity for me to have two eyes or two hands there is no necessity of preserving my credit of securing my state of providing for my family no such necessity of gathering riches to live honoured and so dye wealthy but there is an absolute necessity lyes upon me to fly hell save my soul lay hold on eternall life and to this end to get a good conscience If I have but a good conscience left me faith the Christian I have enough while I have that I can want nothing I may be counted poor yet am truly rich I may be looked upon as outwardly sorrowing but behold I am alway rejoycing as dying but I live 2 Cor. 6. Austin said of some Christians Amiserunt omnia quae habebant nunquid fidem nunquid pietatem nunquid interioris hominis bona qui est ante Deum dives de civ Dei l. 1. c. 10. as unknown yet well known as a deceiver yet true as having nothing yet possessing all things I may have dirt cast upon my face good conscience will wipe all off 1 Pet. 3. 16. Having a good conscience that whereas they speak evil they may be ashamed who falsly accuse your good conversation in Christ I may lye under great pressures even to despair of help or life good conscience supports me and makes all light 2 Cor. 1. 12. I may have my credit blasted yet repaired againe as Joseph had State ruined yet restored againe as Job had life lost yet found againe as Christ Jesus promised but if conscience be lost I am a lost man The world may with their lightning as the Philosopher saith Consume the scabbard but not at all peirce the sword destroy and split the caske but not spill the liquor or wine in it yet how sad it is that the getting and using conscience is so much among the most of men neglected Every one observeth his rule and way Si curtatus in aequali Ton sore capillos Vel si Toga dissidet impar Horat. Vide Domine quomodo diligenter observent filii bominum pacta literarum syllabarum accepta à prioribus locutoribus à te acceptvae terna pacta perpetuae salutis negligant Conf. l. 1. c. 18. of living but the Christian Every Artificer studieth to be exact in his kind the Taylor hath his measure or his patternes the Carpenter heweth and Squareth his timber the Mason his stone by rule he maketh his wall by Line and Plummet must not the Christian observe his measure his patterne his rule and line The welbred Gentleman is ashamed to be seene abroad in an undecent habit if he be not drest from Top to Toe in the best fashion he thinkes he is not like himselfe And is not the Christian to observe his fashion and demenour Austin did observe and bewaile this exceeding Pathetically the Grammarian observeth his Rules of speaking given him by his master and shall not we observe our Rules of doing given us by God himself the Grammarian or Orator observes his Construction his Pronounciation will not say Inter hominibus for inter homines will not lose you a Letter nor an accent nor an aspiration saith he which is no Letter he will not commit such a Verball fault as to say Ominem for Hominem yet saith he he that will not against the Rules of Grammer the Precepts of his Schoolemaster pronounce Ominem for hominem dare against the Rules of Divinity and precept of God Hate a man odisse Hominem Yea saith he you may observe the Eloquent Orator or Lawyer is more carefull of his words when pleading against his Adversary and is more afraid to speake one word improperly then to aggravate his charge without all charity and Conscience Vigilantissimè Cavet ne Per linguae Errorem dicat inter hominibus et ne per mentis furorem hominem auferat ex hominibus non eavet yea he confesseth and bewaileth it as one of his owne sins when he was a young Scholler that he did abhor Barbarous Solaecisines and Incongruities of speech more then absurdities and incongruities in his actions But let all men know wheresoever Conscience is wanting or not attended there is yet no Grace nor shall there ever be glory First there is yet no Grace at all in that heart the first lesson and the A. B. C. of a Christian is Make Conscience The first thing that God doth worke in that mighty change from nature to Grace and Translation from death to life is the new heart He begins ever with Conscience He a wakens it he softens it enlightneth it enliveneth it He cleanseth it he Sanctifieth it Ezek. 36. 25 26. He dwelleth in it The first worke of Grace is the Donation of a new heart and the change of a stone into flesh The sense of Externall feeling is the first Indication of the life of nature this sense of Internall feeling is the first and best discoverie of the life of Grace He that hath not his Conscience sprinkled purged quickned renewed and of a new impression is not at all of God yet nor belongeth to him Because he neither hath his Image nor his Superscription Therefore neither shall he ever have Glory which is the second thing Secondly where is yet no Good Conscience There shall be no Glory As in the New Creature where God worketh Grace he begins with Conscience as was said before So in the new Covenant where God promiseth Glory he begins with Conscience also This is the Covenant of grace when God promiseth to blot sinnes out of his booke of Remembrance He giveth unto man a New Conscience for a Book of Remembrance unto duty and obedience Heb. 8. 10. 11. 12. This is the Covenant I will make with the house of Israel I will put my lawes into their mind and write them in their hearts and I will be to them a God and they shall be to me a People And they shall not teach every man his Neighbor and every man his Brother saying know the Lord for they shall all know me from the least to the greatest for I will be mercifull to their unrighteousnesse and their sinnes and iniquities will I remember no more In which words the Lord alludeth to what he did to his people Israel when he made the old Ceremoniall Covenant with them He spake to them gave them his mind in writing delivered them the two Tables containing the Tenor and duties of the Covenants these Tables were to be layd up in the Arke God will do much more now he will speake to the heart write the law in new Tables fleshly Tables of the heart and keepe them there as in the Arke And there they shall be for a continuall monitor remembrance that they shall need the lesse of outward teaching and humane Laws they having an inward Directer and Admonisher and a Divine Law within God will pardon no mans sinnes which is
on part of the Covenant where this written Law is not in the heart which is another and former part of the Covenant The High Priest might not go into the Sanctum Sanctorum unlesse Sanctified and sprinkled outwardly with the bloud of the appointed expiation nor shall any enter into Heaven whose Conscience is not first sprinkled and purified with the bloud and Spirit of Christ The Persian King had none came in unto him but they were first purified prepared a whole twelve moneth before There shall Esther 2. 12. certainly be admitted into Gods presence and Kingdome nothing that is defiled and uncleane But all must be in some good measure Reu. 21. 27 purified that they may be made meet to be partakers of that inheritance of the Saints in light Col. 1. 12. In the second place it doth much more reprove those that sometimes had some kind of Conscience and have now lost it This is the losse of losses If a man have losses at Sea he takes on if lost a child he mournes if lost an eye or an Arme he grieves if by a Dead Palsie he hath lost the use of a side he sees Death on himself and reckons himselfe halfe dead what is it thinkest thou to have lost thy Conscience If Quae laedunt oculos festinas tollere si quid est animumi differs curandi tempus in Annum any Moat or Dust be in the eye he Rubbes and wipes his eye and cannot be quiet till he get it out If but a thief in the candle he takes it out but who is sensible of the losse and spoyle of Conscience which is the greatest losse Now a man may recover most losses or beare any losse but this and not be miserable This he cannot sight may be lost and recovered a child may be lost and thou mayst have another credit may be broken and regained as Iosephs state broken and repayred as Iobs liberty lost and regained as Iehoiakins life lost and be redeemed and a better given for it but this is the undoing loss this breaks a man for ever and makes a Bankrupt of him he never recovers This was Iudaas's Rupture This man falles downe Headlong Breakes in pieces in the midst all his bowels fall out with this fall and to his place he hastens The man that hath lost his Conscience may justly cry out with Micha's complaint what have I moreto lose I have lost my God Jud. 18. 24 I have lost my Priest I have lost my Conscience which was to me as both and what have Vt in portum perueni amus regendus est bona Conscientia navigationis nostrae cursus I more I have lost my Jewels and all my goods shall any stop my mouth and say what aylest thou losse of Conscience is like the losse of a Pylot to the Ship or the losse of Card Compasse Sayles Anchors to the Pylot they are at mercy of the Sea and in the next storme in danger of being cast away It s a sad and fearefull sight to see a man in a Phrensie that hath run out of his wits and hath lost his understanding he is now besides himselfe he knowes not friend from foe nor mindeth what he does nor what comes of him what a Phrensie is the man in that is run out of his Conscience He hath lost his Right minde indeed and is quite Distracted and beside himselfe A man cannot be called Compos mentis as a Christian if he be not Compos Gonscientiae It is the Countrimans observation as a Prognostick of an Ill and stormy day to follow If the Sun Rise and appeare betimes and go to bed againe as they call it then they looke for ill weather ere night you may observe it while you will it never fayles If Conscience in a young Professor be up betimes and then go to bed againe such a man hath sorrowes and miseries following upon his spirit and many an ill storme he must expectere he die The losse of Conscience to a man is like the losse of the sting to the Bee shee gathers no more Honey but becomes a Drone and is expelled out of the Hive Losse of Conscience makes a man to be as Nabuchadnezar when he had lost his Reason It was the losse of his Kingdome He was Deposed from the Throne driven away by Dan. 4 33 34 36. his people acknowledged no more for a King nor looked upon as a man but a fit companion for Beasts till he looked up to God and received his reason againe A man rejecting Conscience is like Saul rejecting the word of God rejected and cast off by God for it 1 Sam. 15. 26. Thou hast rejected the word of the Lord and the Lord hath rejected thee Because thou hast despised knowledge God hath despised thee Hos 4. 6. The losse of Conscience to a man some time acquainted with it and guided by it is like the losse of the Star to the Wise men Mat. 2. it is as much as the losse of all thy Grace and of all thy Peace all thy comfort is worth It is the losse of Christ They had not their joy againe till they saw the Star again nor could they go to Christ without it CHAP. XXII The use of Terror to four sorts of men THe next Use speaketh Terror and that in particular to four sorts of men 1. To such as have no care to get or keep a good Conscience nor to avoid an evill All the diseases of the soul are bred first in an evill and vicious Conscience all the torments miseries of Hel are epitomized in an unquiet and self-tormenting Conscience Suam secum Gehennam Portat Ipsa testis Ipsa judex Ipsa Torter ipsa carcer This man carries his Hell along with him where ever he comes or goes he carries his offence his accuser his witnesse his Judge his Jaylor his tormentor with him This is the sad melancholly Ague which will set thee a shaking that no fire can warme Sua quemque fraus suum facinus suum scelus sua audacia de sanitate ac mente Deturbat Hae sunt improrum furiae hae flammae hae faces Cicero Cur tamen hos tu evasisse putes quos diri conscia facti mens habet attonitos surdo verbere caedit occulto quatīente animo tortore flagellum Juvenal Sat. 13. thee nor canst thou get any heat within thee and though it may intermit and leave thee for a day or two it is but gathering strength to assault thee more fiercely when the next fit comes None can altogether excuss and extinguish Conscience let him do what he can snub'd it may be betrayed it may be as Sampson was Imprisoned it may be you may cut his locks put out his eyes make him grinde and be thy slave and drudge thou maiest be so secure as to make sport with him yet will his locks grow againe his strength will returne and he will be revenged
on thee ere he hath done for his eyes put out and will destroy thee though he perish with thee Peccatum susurrans will prove Peccatum exclamans the witnesses might be slaine but did soon rise againe and up to heaven they went to accuse the world of Irreligion and Impiety Rev. 11. 2. To such as are haunted and fâ—â—â—owed with that griesly and ghastly fury of an evill accusing gnawing and corroding Conscience no wolfe on the breast like this no worm in the inwards like this torment it never lies quiet it s ever gnawing and corroding as no phrenfie so outragious as the roaring and raging Conscience It is like the raging Sea which cannot rest Esay 57. 21. No winds abroad cause an Earthquake but what wind is inclosed in the bowels of the earth no outward pressures can so torment as this inward horror the wind within causeth the Gollick paines not all the winds blustering about our ears but that little wind though it make no noise that is shut up in the bowels and pent up that wrings and tortures the body what are all the paines of body to the gripes and gnawing and wringings of an accusing disquieted Conscience This is the heart that continually meditates Terror to it self there is no darkenesse Paena autem vehemens multo saevior illis quas Caeditius gravis invenit Rhadamantus nocte dieque suum gestare in pectore Testem Ju. 1 Tim. 5. 24. 2 Sam. 13. 13. 1 King 2. 44. Gen. 42. 22 or shadow of death like his blacknesse of darkenesse He flies from the Iron weapon and the bow of steele shall strike him thorow The glistering sword cometh out of his gall all darkenesse is hid in hir secret place a fire not blowne shall consume him Job 20. 24 25 26. His sins have now found him out and are going before him to judgement whither he himself shall shortly follow I whither shall I go saith he to his offended Conscience where shall I leave my sin and shame and Conscience againe replies thou knowest all the evill that thy heart is privy too as Solomon said to Shemei nay saith Conscience you would not hear me as Reuben said to his brethren did I not speak to you and tell you then you must take what follows you have troubled Conscience and Conscience will trouble thee Men make light of the checks and admonitions of Conscience while they are in pursuit of sin and amidst their prosperity but when distress and anguish comes to take hold of them how do they cry out Oh Conscience Conscience Oh that I had hearkened to Conscience as it said of Rich Craesus who glorying in his wealth Solon told him that no man could reckon himself happy till he saw his end Craesus regarded not till being overcome by Cyrus and condemned to be burnt to death then he remembred what Solon had said to him and in the fire he cryed out Oh Solon Solon being asked what he meant he told them now he thought of Solons words and found them true and repented that he had made no more use of them when time was 3. It speaks terror to such as have an unwakened unsensible and sleepy Conscience no Lethargie so dangerous and near to death Gelidae est quasi mortis imago The Lethargick sleepy stupid Conscience is the most hopelesse Conscience that can be The dumb deaf silent speechlesse bedrid Conscience is the most desperate disease in the world The Physitian cures the Lethargy by a feaver if he can cast his patient into one and let me tell thee it is better God should cast thee into a hot burning feaver of Conscience by any affliction or horror whatsoever then that thou shouldest go sleeping and snoring to Hell It is not a more certaine token of death approaching to the body when you see speech gone eyes set in the head breath failing feeling lost pulse stopping excrements coming away unawares that such a one is drawing on to his Grave Then when you see the eyes of Conscience set feeling gone checks cease Heart-smiting done all Sins perpetrated yet the Soul lies wallowing in his noysome Excrements that such a Soul is drawing on to the Chambers of Hell The body of the former sleeps but his 2. Pet. 2. 3. Death slacks not the Soul of the latter sleeps too But his Judgement and Damnation slumbers not but is hastening upon him 4. It speaks Terror again to such as are already fallen or are entring into that disease called by Divines Vastatio Conscientiae the wasting or Consumption of Conscience the worst Consumption Such a Disease as the Phisitian meddles with none so bad This if not very timely prevented and stayed turns ever into one of those two desperat and incurable Diseases thou wilt either be stricken with a cold benumming Palsie or Lethargie and so be half dead while thou art alive or into a raging and desperate Phrensy it turns which will make thee be half in Hell while thou art alive The one was Nabals disease who was stricken with it that he became as cold hard and livelesse as a stone and was no better than a breathing Clot and so he died and is much like that Plague threatned Zach. 14. 12. where the flesh rots and consumes upon their feet while they stand their eyes consume away in their holes and their tongues in their mouthes so that they have neither sight nor tast nor speech nor motion yet living Death it self were to be chosen before such a Life The other was Joram's disease whom God smote in his Bowels with an incurable disease of which he lay in great extreamity for two years space and at last his very Bowels 2. Chron. 21. 19. fell out by reason of his sicknesse day by day and so he died in great horrour of whom may be said as was said to Maximinus that Tyrant and bloudy Persecutor when swarms of Lice did Gender in his diseased putrified body dayly did crawl about him that no Physitian could endure to come near him divers of them being slain because for the filthy stink they could not endure his presence others slain because they could find no means to cure him one of the Physitians then spake plainly to him and told him Nec est humanus iste Morbus nec medicis curatur It is not a naturall disease but a Divine stroke of Gods hand it is past the Physitians skill to deal with it CHAP. XXIII Of the Vse of Consolation ANd here we cannot but Proclaim the Happiness and commend the Wisdome of those blessed Souls that in this crooked and perverse Generation have made the better part their Choise and Care viz. to get and keep the good Conscience that Conscience void of offence before God and men that have preferred Purity of Conscience before Liberty and have studied Vprightnesse while others have studied Policy and fleshly wisdome These are like the few Names in Sardis who had not defiled their Garments
the other which make the able Divine or eminent Christian 1. The Book of Scripture 2. The Book of Providence or Experience 3. The Book of Conscience These three I say must be studied diligently and compared Read any of the three alone it profits not Read any two of them without the third thou wilt be imperfect 1. Scripture knowledge alone without Experience and Conscience makes not a Christian 2 ly Providence and Experience alone without Scripture and Conscience 3 ly Conscience alone without the other two No nor yet as I said any two of them without the third 1. Not Scripture and Experience without Conscience 2. Not Experience and Conscience without Scripture 3. Not Scripture and Conscience without Experience Conscience is one of the chiefest volumes thou must read then and self Examination is a Christians great Task Therefore saith Bernard Seek to be well acquainted with thy self Enter into thy self Run through thy self yet stay in thy self Begin with thy self end with thy self but Nulla scientia melior illa quâ homo novit seipsum relinque ergo caetera teipsum aiscute per te curre in te consiste A te incipiat cogitatio tua in te finiatur nec frustra in alia distendaris te neglecto postea Si nondum dignus es intrare Tabernaculum primum quâ fronte praesumis ingredi secundum id est Sanctum Sanctorum Ber. de Int. domo cap. 65. Enter into this first Tabernacle every day if thou wouldest enter the Sanctum Sanctorum once in the end of the year that is of thy life leave not thy self As therefore the Orator said of Tully I may say of Conscience Ille se plurimum profecisse sciat cui Conscientia valde placuerit That man may know he hath made a good proficiency who is more and more delighted in Conscience Let each Christian therefore try and consider what an one he is for Conscience I say not for knowledge and profession All have knowledge all make profession But how far doth a little Conscience go among a great many Professours The number of the Rom. 9. 27. Children of Israel is as the sand on the Sea shore yet how small a remnant saved There are threescore Queens fourscore Concubines Virgins without number yet my Dove my Vndefiled is but one the onely one of her Mother she is the choise one of her that bare her The Daughters saw and blessed her the Queens and Concubines and they praised her Cant. 6. 8 9. There were never more Saints and never fewer Saints said one truly Never more Nominal and fewer Real Never more Saints and lesse Sanctity And never more talk of Conscience heard and lesse of Conscience seen We can discourse and dispute better than our Fathers they could and did live better Liberty hath like Reuben climbed up into his Mother Conscience's bed and there hath defiled it therefore loseth the Preheminence and Birth-right and shall not excell And as for Purity Charity Tendernesse Inoffensivenesse Sincerity and the like we have sent them afar off as Abraham did the Children of the Concubines But if these things were in us and did abound we should not be so barren and frigid and unfruitfull in the knowledge of Christ as we are whereas for lack of these things men are blind and doting about questions to no profit but to the corrupting of the Speaker and subverting of the Hearers As we are wont to say of a Scholler going to the Vniversitie if he do not as well profit Qui proficit in Dectina deficit in moribus non profitit seâ deficit in his Ethicks in his Behaviour and Morals as he doth in his Logick or in Arts and Tongues he doth not profit but lose So may we well say of the Professor if he profit not as much in Conscience as in bare Science and Opinions his Proficiency is but a Deficiency Who doth not look upon the Toad as a hatefull creature although it have a Pearle in his head because it is full of Poyson within and all speckled without what is that man to be valued who hath a Pearle of knowledge in his brain if another had it but his inward parts are very wickednesse he swels with poysonous Pride within and his life spotted abroad But here is the difference you shall alway find between the knowledg of an Hyppocrite and the true Christian The Hypocrites knowledge is like the light of the increasing Moon which increaseth in Light and bignesse onely not at all in Heat But the light of the true Christian is like the rising Sun in the morning or the Vernal Sunne in the Spring where light and heat are conjoyned the darknesse and coldnesse of the night is lessened the heat of the day is increased The Moon grows lighter and lighter and bigger and bigger but not hotter and hotter Her Plenilunium or full is as cold as her Wane But the rising Sun we all see doth not onely go higher and higher but growes hotter and hotter The Hypocrite hath onely an increase in knowledge in his Plenilunium and full he hath no heat in Conscience and affections to be discerned the true Christian hath both light and heat increasing alike together There is a four-fold knowledge in the world a knowledge of Speculation which is the hypocrites knowledge a knowledge joined with dislike and disobedience which is the knowledge of the Devils a knowledg joyned with delectation and complacency which is the Angels knowledge And the knowledge joyned with Conscience and good affections which is the Christians The hypocrite with all his swelling knowledge is like those children which have the Rickets whose head indeed growes bigger than another childs but their strength lesse they fall into an Atrophy they thrive not but pine away and die So the hypocrites head is unproportionable to his other parts he is swollen big with notions and opinions but thrives not in substantial graces and grows not strong in Faith and Conscience Look therefore every one to his Conscience and hereby know thy state look well that if thou hast not yet got a good Conscience thou mayest seek to get one if thou hast then seek to hold and keep it if thou hast lost it seek to recover it if it be evil get it amended if ignorant get it informed if erring get it rectified if dead quickened if hard softened if asleep awakened if corrupt purified if unquiet pacified CHAP. XXV The Vse of Exhortation NOw are we come to the last use which is Hortatory which I might make twofold First for Dehortation Secondly of Exhortation But I would now hasten to an end First for Dehortation let me charge thee in the Name of God and upon thy Soul to take heed of an ill Conscience what ever other evils thou mayest lie under Pray with Austin Deliver me Lord from the evill man I mean my self and deliver me from an evill Conscience I mean my own With Agur pray Remove
far from me vanitie and lies With David Deliver my soul O Lord from lying lips Pro. 30. 8. Psal 120. 2. and from a deceitfull tongue Lord cast out this unclean Spirit and Create in me a clean heart and renew in me a right spirit No shipwrack so perilous no disease so dangerous no deceiver so deceitfull n abysse so deep no death so deadly no hell so dark no pit so steep to fall into and so narrow to get out of as the evill Conscincee But I come to the Exhortation which contains a double charge The text is no other then an Apostolicall Exhortation or divine charge therefore this Use must be made or the chiefe Use is not made yet First to each Christian secondly to the Minister especially First to each Christian who makes Conscience of any thing that he especially make it his care to get a good Conscience and to keep it As Solomon of Divine Wisdome so I of Conscience wherein is all practical Wisdome Above all thy getting get that saith he Pro. 4. 5. 7. So say I above all gettings whatsoever get a good Conscience and whatsoever thou gettest more get it still with a good Conscience and with all keeping keep thy conscience keep it pure keep it clean keep it in peace keep it thy friend keep it as thou wouldest keep the apple of thine eye Life and Death are in the power of Conscience it is the principal thing therefore above all getting and keeping look to this exercise thy self daily with the Act. 24. 16. Apostle herein to have thy Conscience alwayes on thy side and have it without offence both to God and man What the Orator answered to one demanding what was principally necessary to make a good Orator Pronounciation said he What second Pronounciation What third Pronounciation he answered still as if Pronounciation did chiefly and wholly make a compleat Orator So do you ask what is most necessary to make a good Christian I answer Conscience And what next if you ask I answer still Conscience And what again Conscience still say I. As of the Scholler comming from the University when he hath been a Student for many years the best Testimony which can be given him is that he hath profited Tam doctrinâ quam moribus In Learning and Religion So the best Testimony that can be given of a Christan going from the Church when he hath been a frequent hearer is That he hath profited tam scientiâ quam Conscientiâ both in science and in Conscience To back and strengthen this exhortation I shall first lay down some Motives to inforce then some Means to direct to the better attaining and retaining a good Conscience Let this move first that God doth weigh Motive 1 and try the Conscience of a man The Lord weigheth the Spirits saith Solomon Gold and Pro. 16. 2. Silver men do weigh Grace and Spirits men cannot God weigheth not Gold or Silver or Honours or Estates but he onely weigheth the Spirits and Consciences of men So much of Conscience as is in any person or duty or action or suffering so much of thank and worth with God This is thank-worthy with God if a man for Conscience suffer and take it patiently That â—ction is denominated good that proceeds from a principle of Conscience that suffering good which is for Conscience So much Conscience toward God so much Comfort is coming to thee from God So much Conscience before God so much confidence before God But on the other side if Conscience be Motive 2 wanting a man shall suffer losse of all he hath and lose the thing he hath done or suffered or expended When a man shall say with Jehu See my zeal for the Lord I have fasted I hove fought I have been active I have suffered God will say Have you fasted at all to me have you done all this out of Conscience When you fasted was it not to your selves and when you did eat was it not to your selves therefore walk in the sparks which you have kindled If you have done well and truly Conscientiously and Religiously as Jotham said once do you then rejoyce in Jud. 9. 19. Conscience and let Conscience rejoyce in you but if otherwise a fire will break out of that bramble the evil Conscience and consume you and all your works What a mighty stickler was Jehu a man of an active and impetuous spirit yet he lost his reward for all his pains and seeming zeal his Conscience was not right Ananias lost his cost charges after he had contributed so much Alexander lost his reward and comfort after he had suffered so much Judas lost al after he had followed Christ so long and preached Christ to others so often Mot. 3 This leads a man to perfect and compleat happinesse both here and hereafter Here in this world it brings two the greatest benefits being the onely way Ad bene beatèque vivendum Ad bene beatèque moriendum In Life Ad bene beateque vivendum A good Conscience is the onely way to the good and blessed life This makes the good dayes whether thou be in prosperity or in adversity First if in Prosperity this will be as a hedge about all thou hast As the Candle of God in thy Tabernacle as the widdowes Cruse and Barrel will never fail of somewhat to supply and support thee 2. If in Adversity this will be like the good Houswifes candle that goes not out by night Or like Israels pillar of fire that will not leave thee in a wildernesse This like Ruth to Naomi will stick to thee stay by thee goe with thee where thou liest it will lie and as thou farest it will take part with thee when all other comforts and dearest friends like Orpah lift up the voyce and weep and take their leave of thee This like Ittai the Gittite to David saith 2 Sam. 15. 21. as the Lord liveth in what place soever thou art be it in life or death there will I be This turns Reproach into Honour takes up a stigmatizing invective as if it were a Garland throwes the viper into the fire and feels no harm This fears neither fury of Tyrants nor fire of furnace It dreads neither Anakim nor Emim nor Zamzummim This makes a man more than a Conqueror Rom. 8. 37. which is a very high and bold expression of a poor Paul why Paul who art thou A Conquerour is the highest Title he gives Laws to Kingdomes his place is above that of a King it hath been held more glory to make a conquest than to wear a Crown Al Kings have been crowned all Kings have not been Conquerours yet are we Conquerours and more than Conquerours First The Conquerour may overcome to day yet be overcome to morrow of the same enemy Victorem a victo superari saepe videmus Secondly The Conquerour may find the same enemy increasing by new Associations and then shake of his Yoke Thirdly The Conquerour
to dissert the faith of Christ yet afterwards by his wives means she being an Arrian he was perverted and being Co-Emperour with his Godly Brother Valentinian he grew a Pseudo-Christian first nec Arrianus nec Christianus propemodum visus est He was neither perfect Arrian nor a perfect Christian afterwards grew a Persecutor at last he went to enquire of the Devill who should be his successor and upon the Ambiguous answer of the Diabolicall Oracle that his successours name should begin with Theod He put to death many a man all such whose name began with those letters as Theodorus Mag Cent. 4. cap. 3. Theodotus Theodoulus Theodosiolus and the like The third kind of Faith necessary to good 3. A particular warranting Faith Conscience is that particular warranting saith as I may call it to legitimate our actions which particular warranting faith may be also called a kind of Justifying faith in a certain sense I mean not justifying the person from all guilt but that action from sin Every action that is good in it self hereby becomes sanctified to the use of Conscience by the word of God the word of faith as it is called Of this particular warranting faith the Apostle speaks when in things of an indifferent and doubtfull nature he saith Let Every Rom. 14. 5. one be fully perswaded in his own mind that is let him be fully satisfied in his Conscience concerning his wayes whether for practising or forbearing this or that Whatsoever is not of this faith is sin that is whatsoever a man doth practise Conscientià fluctuante or much more Conscientiâ reclamante his Conscience wavering or gain-saying must needs be sinful in him though it be not sinful to another Of this that Aphorism also in the same Chapter is to be understood He that Rom. 14. 23. doubteth is damned if he eat he meaneth not that in what ever faith laying hold on Gospel and saving promises there is not full assurance but many doubts yet arising and fears yet remaining that soul hath no true faith and therefore is in the state of Damnation but his meaning is that he who is bold in practising what he yet sees no warrant for in the word doth wound his Conscience having not that sincerity and tendernesse of Conscience which he ought to look after and therefore is justly condemned and blamed Secondly Repentance and the daily renewing 2. Means Repentance thereof is the next means to get and keep the good Conscience This ever goes along with true faith Mar. 1. 15. Repent and beleeve the Gospel Repentance is as necessary to be taught and practised as Remission of sins to be preached and beleeved Luk. 24. 47. Paul where he came taught both this was the total sum of all he taught Act. 20. 21. They who would set your Conscience free to the commission of sin and yet keep it free from confession and contrition for sin while they promise you liberty they proclaim themselves the very servants of all corruption The Scripture rule is Job 11. 14 15. If Iniquity be in thy hand put it far away and let not wickednesse dwell in thy Tabernacles For then shalt thou lift up thy face without spot yea thou shalt be stedfast and thou shalt not fear But if thou do evil sin will lie at the doors not to be driven away but by repentance and there it will lie to keep in Terror to keep out Comfort If sin and guilt have not yet come in they lie at the door when thou steppest out at death they will fly at thy face and tear out thy throat therefore if thou lovest thy own peace and safety put it far away from thy Tabernacle saith Zophar Conscience must shut all known sin out of doors or sin will soon thrust Conscience out of doors Conscience well maintained resists and disarmes sin sin once entertained and a while maintained grows too hard for Conscience Take heed then of harbouring this Guest or turning in to this Host sin it will Jael-like after soft language sugred entertainment in thy sleep assault thee and fasten thee to the ground Take not in this Jonah at a venture though he pay his fare when he comes in he will raise a storm ere he be gotten out Revive this discontinued duty and work of repentance Dream not of lodging sin and peace together in the same heart or at most with a small partition to have Peace within doors and Sin without doors David once thought without the labour of repentance to have secured himself from the trouble and infamy of his foul Adultery what doth he he sends for Vriah pretends businesse with him and after discourses past dismisseth him home to his house Vriah would not be gotten from Davids door To prevent the shame that David would have smothered sin must be added to sin next day Vriah is made drunk yet at the door he lies again Then must he be made away to send the shame packing But did not Davids sin find him out break in upon him and at last made his bed too hot to hold him and too we◠for him to sleep in He may now too late swim in tears and wash his defiled bed with weeping ere he recover his Peace So dangerous it is to play neer this Cockatrices Den and to put the finger upon the hole of the Asp See the like again in Amnon the son of David who having committed that villanous act of an incestuous rape upon his Sister Tamar thought it was but driving her down stairs and shutting the door upon her and the sin and danger was over But did not his sin lie at the door and after two years come up and stab him Conscience may be unkindly dealt withall and turned out of doors as the Levite did his Concubine and then forced ravished abused yet it will come home to thee again and though it cannot get in will lie at thy door and be at thy Threshold if it cannot go it will creep and if it cannot cry out Jud. 19. 27. there it will lie and in the morning when thou art to go out there thou shalt find it lying to accuse thy unkindnesse and to terrifie thee for thy ill usage of such a bosome friend Zophar tels Job that sin though sweet in Youth will lie downe with thee when old and sick and will not be beaten away This makes a miserable sicknesse and death when sin is in thy bed This is an unquiet bed-fellow Sin and guilt is the worst bed-fellow better death should be thy bed-fellow than sin Sicknesse poverty yea death it self may lie with thee in the same bed and thou take no hurt so that sin and an ill Conscience lie not in the middest between thee and Sicknesse or Death an ordinary bed may hold these two but what bed can hold these three Observe if thou wouldest have a good The third Means Conscience what hints at any time thou hast from
Christ and the Spirit Good Conscience must observe the eye voice beck finger and every motion of Christ Judas hereby shewed himself to be a man of no Conscience unlesse a seared that he could stand all those throwes and never shrink for the matter he was nothing moved at the sop given nor those plaine expressions in words at length and not in figures He to whom I give this dipped sop is the man whose heart is dipped in Treason and Bloud to be my betrayer and murtherer Wo be to him by whom the Son of man is betrayed It had been good if that man had never been born He stood all these he stayed he puts off all these with an impudent Is it I He swallows the Sop he could now drink up Jordan out he goes and out goes Conscience and in goes Satan first hastening him to his sin then posting him to ruine All this came upon a non-advertency to hints and warnings and checks and reproofs As it is a fearful judgement Cains judgement to fear where no fear is so it is as foul a sin Judas his sin not to fear where fear should be What a hell is it for a man to be Conscience-proof or for Conscience to be Sermon-proof Terror-proof Correction-proof Thou hast smitten them O Lord Jer. 5. 3. but they have refused to receive correction They have made their faces harder than a rock they have refused to return These come to be past reproof and then to be given over to a reprobate Rom. 1. mind To be like the Smiths dog who is so long accustomed to the sparks flying and the noise of the bellows that he sleeps under them But Solomon hath a sad warning to such He that being often reproved hardneth Pro. 29. 1. his neck shall suddenly be destroyed and that without remedy But on the other side Peter recovers Conscience by a wise observing these hints Christ had fore-warned him Ere the Cock crow twice thou shalt deny me thrice he lays up these words yet being surprized on the sudden through infirmity he falls Repentance awakens him he hears the Cock crow his heart trembles he reflects on himself casts his eie back upon his Master then sees his Masters eye fixed on him He minds the eye he reads the meaning he leaves the place goes out weeps and recovers himself and is again received by Christ Observe thou still the looks and calls and smiles and frowns of Christ and learn to say This is the Voice of my Beloved this is my duty this is the voice of the Rod and this is the meaning this is the writing of Christ and this is the reading Listen as attentively next to the hints 4. Means of Christ to the mutterings and whisperings of thy own Conscience learn the language and observe the discourse of thy own Conscience mind what intelligence it brings thee home There is more in this than every one is aware of Many deal with suggestions and checks of Conscience as Josephs Brethren did with him when he told them of his dreams they accounted them one while as the wild notions of an idle brain then they derided him and called him the Dreamer another while Gen. 37. 11. they looked upon them as the malipert evaporations of an aspiring mind then they envied him But his Father thought there was something in it therefore he marked and observed his sayings Take notice what news Conscience brings thee home every day as Joseph did to Jacob of his sons Be not afraid to speak with thy self face to face Decline not this personal Treaty with thy self Send Amaziahs challenge to thy Conscience Come let us see one another in the face 2 Chron. 25. 17. Commune often with thy own heart Psal 4. and thus David tells us he himself did Psal 77. 6. when he had been much out of order his spirit overwhelmed his mind troubled he thought his Conscience might have somewhat to say to him he desires a right Vnderstanding may be had therefore he seeks a conference I communed with my own heart saith he and my spirit made diligent search I heard what Conscience had to charge me withal and Conscience made a search and heard what I could say for my self These Soliloquies are our best disputes and the most usefull conferences Such Solitude is better than Society sometimes Man is best company for himself Be thou daily in this Counting-house and take a turn every evening in old Isaacs walks Go out and meditate Gen. 24. 69 shall I say or go in and meditate Wee read Gen. 1. that God viewed every dayes work what it was before it passed out of his hands and saw that it was good ere he left it and before the Sabbath he took a review of all he had done in the six dayes before Observe thou each day what were thy actions this day what were thy passions See what words fell from thee what purposes and thoughts were in thee Didst thou well or no to be so angry or to be so merry So to be silent or so to speak Didst thou not vainly discover thy self as one of the vain fellowes use to discover themselves Especially before 1 Cor. 11. 28. the Sabbath or the Sacrament view all thy works and take thy self to task by a serious self-examination Be not a stranger to thy self live much Non venitur ad bonam Conscientiam nisi per cordis custodiam Bern. at home nec te quaesiveris extra Fear not to be alone whomsoever thou trustest to be thy Cash-keeper be thou thine own Conscience-keeper If any be so ungracious as to say who made me my Brothers Keeper Tremble thou to be so unnatural as to say who made me my own Keeper what an ill account of his Stewardship will that man give up who can say I have been diligent in all things which I took in hand but my own Vineyard have I not kept I presse this the more because Cant. 1. 6. it is so necessary and near a way to a good Conscience I say again be sure to be well versed in thy own heart feel thy own pulse how it beats wind up this Watch every night see how it goes every day see if it be not down and have done going Be not like the Elephant who loves not as they say to see his own face therefore never drinks but in muddy waters Be not as was said of Cain Cordis tui fugitivus A vagabond from God and a runnagate from thy self Hear thou when Conscience speaketh that God may hear thee when thou speakest else Conscience will tell thee though thou wilt not hear it speak to thee now he will be heard before thy betters another day what it hath against thee What a shame is it to thee if thy own Conscience can give no better testimony of thee than Nabals servants did of him Our master is such a man of Belial that none i Sam. 25. 17. may speak
to him Be sure to carry it fair with thy self and keep peace at home that thy house be not divided against it self and so end in ruine Miserable it is if man and wife live at discord God is not there What is it when a man disagrees with himself Or be sure if there be any discontent here to get all composed Deliver thy self as the Roe see whether thou be in fault or thy Conscience Austin tels us how he had many Quae non ad me dixi quibus verberibus flagellavi animam meam a round bout with himself after that God had shewed him his sin He went aside and chode himself Then into a private Garden he got where none might interrupt him and there his Conscience and he were wrangling till God agreed them and made them friends These fallings out breed the strongest friendship both with God and thy self In hortum abiit tum in illa grandi rixa domus interioris quam fortiter excitâram animam meam in cubiculo nostro corde meâ— in hortulum abstulerat me tumultus pectoris mei ubi nemo impediret ardentem litem quam mecum aggressus eram Aug. Conf. l. 8. c. 7. 8. Fifthly yet so we must hearken to and The fifth Means Vnicuique suus liber est Conscientia c. Et ideo scribi debent libri nostri ad exemplar libri vitae si sic scripti non sint saltem corrigantur confer amus itaque libros nostros cum libro vitae â—â— forte in illa ultima discussione abiiciantur si non fuerint emendati de Consc lib. 1. cap. 9. confer with Conscience as also to confer Conscience with the Scripture That is the Book of life as Bernard saith and according to that our Conscience must be copied or corrected Let us therefore saith he compare and confer our books with Gods book lest in that day our books be rejected as false and faulty when they come to be examined See therefore if thy Copy be according to the Original The Christian grows judicious when he reads not Scripture cursorily but when he diligently conferreth place with place and Scripture with Scripture Conscience is to be compared with the Bible and examined by it The able and expert Divine rests not in perusing a Translation be it never so good bur confers the Traslation with the Original Conscience is but a Translation at the best and in most the most corrupt Translation this vulgar Translation had not need be made authentick and Canonical But thou must search the Scriptures and not trust thy own judgement too far Keep thy Watch still going as I said before but see thou that it be right set not by thy neighbours clock or thy own guesse but by the Sun-dial Conscience is indeed unto a man a kind Solis Canonicis libris debetur fides caeter is omnibus judicium Luther of Scripture yet at most but Apocryphal not Canonical Apocryphal it is therefore not to be denied reading Canonical it is not therefore not infallible Nothing is to be taken Dogmatically from the Apocrypha say we unlesse it be contained in the Scripture So far we receive them as they consent with Scripture no further So far receive thy Conscience A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not so as it should be heard for it self but it is secundariae authoritatis lectionis allowed it may be when it holds a consonancy with the written word The grossest Idolatry in the world saith a learned Divine is to make thy self the Idol and as bad a Rutherford Papacy as that at Rome to make a Pope of thy own Conscience Thy Conscience is indeed thy Rule but it must then be Regula Regulata it may not be Regula Regulans et primaria that is it is a Rule ruled by another not giving Rules but when from that other Rule Conscience is to every man his Law to himself Rom. 2. 15. but this law is to be written out as the King was commanded Deut. 17. 18. 19. to write his Copy out of Gods law and then to read therein all the dayes of his life Conscience may be to thee thy Aaron in stead of a Prophet but it must then have his Moses with it to be to it in stead of God This consideration alone well weighed would resolve what is to be done in many cases and may direct in many passages Nothing is more ordinarily pleaded than Conscience Conscience It is my Conscience say most what ever is their practise or opinion and if Joab take Sanctuary here he thinks himself safe secure that none may remove 1 Kin. 2. 28 31. or trouble him but a Solomon will fetch him thence or he may die there It is my Conscience saith the Papist the same saith the Jew the same a Mahometan and I will die for my Conscience The same may an Antinomian an Arminian or Anabaptist say and I will not goe against my Conscience c. I but is it a good Conscience a well informed and enlightned Conscience My Conscience bids me do thus say men often I but what doth God bid Conscience do Had not Adam fallen we should have needed no other Rule but our own Conscience Now we have a Law written and Proclaimed we must not make Conscience the Supream Law but the subordinate In the integrity of my heart may Abimelech say when it was but Gen. 20. 3. a blind integrity And Jonah being challenged for his frowardnesse Doest thou well Jonah to be angry he replies yea so well as Jonah 4. my Conscience is satisfied that I could die in this mind and thus I would do if it were the last thing I should say or do Chrysostome blamed those that are curious and choise what money they take who will refuse to take that which they know not Nisi ipsi videant numeros calculos constare they wil look for the figures and for the right Stamp But in matters of Conscience and in points and practises of Religion â—re easily over-reached Simpliciter se huc illuc ferri patiuntur Cum sint ab autore spiritu sancto dicuntur autoritatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veritatisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamier de canon fid l 4. c. 1. Cui subjic iÌ„ oportet omnem pium intellectum Aug. 6. Means Vel Deum interpellet inquirat aut consulat nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the highest honour and perfection of the holy Scriptures that they coming from an infallible hand and written by the divine inspiration of an un-erring Spirit have this Prerogative above all other persons writings and opinions that they are of undubitate and unquestionable Authority and of infallible certainty to which every thought and reasoning of man must be brought into subjection Conscience is indeed to have a negative voice so that nothing is to be done without his assent and good liking
But Conscience must not challenge an Arbitrary and illimited power to act or determine any thing without advice with his great Councel the Law and the Prophets The last of those means to be used is Prayer which is a great friend to good Conscience The good Conscience makes many a good Prayer There is the particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and demand of a good Conscience spoken of 1 Pet. 3. 21. which learned Beza understands of prayer Quo fit ut bona Conscientia interroget Deum he renders it The good Conscience never undertakes any thing saith he without prayer and asking counsel at the mouth of God Good Conscience hath ever one eye Conscientia sanctificata ab uno Deo pendet illum invocat nihil nisi eo consulto et ore ipsius interrogato aggreditur Beza in 1 Pet. 3. 21. Act. 10. 2. Job 27. 10 upon God to observe his precepts and the other to beg his direction Conscience cannot be kept sweet but in this perfume of Prayer Observe and you will find the man frequent in prayer ordinarily a man of Conscience But the man of Conscience ever a man of Prayer This was the Testimony given of Cornelius that he was a Devout man fearing God with all his house gave much alms to the People and prayed to God alwaies But the Hypocrites saith Job doth not delight himself in the Almighty nor pray alway to God There can no Conscience be made of any thing where Conscience is not made of Prayer They call not upon God saith David what is Psalm 14. he then lesse than a practical Athiest And Job again makes the highest pitch of impiety this to say to God depart from us we desire Job 21. 14 15. not the knowledge of thy wayes What is the Almighty that we should serve him and what profit shall we have if we pray unto him Dost thou then desire a good Conscience Pray with Salomon O Lord give me above 1 Kin. 3. 9. all givings a wise and understanding heart that I may know how to go in and out before thee And with David Lord Create in me Psal 51. a new and a clean heart and renew in me a right spirit Lord be thou still searching and keeping this my heart it is too much for me to keep it is too deep for me to search it is too subtil slippery and deceitfull for me to know Lord try my reins Lord make me know my self O Lord keep me and my Conscience with all keeping keep me as thou wouldest keep the apple of thine eye that thou keeping my Conscience my Conscience may keep faith that faith may keep Christ that Christ may keep my soul in perfect peace Without peace what is life worth Without Christ I can have no peace without faith no Christ without Conscience no faith and without thy keeping no Conscience and without prayer no hope of thy keeping O Lord set thy Angel with his flaming drawn two-edged sword turning every way before the door of my Conscience to keep and guard it from being either forced or defiled Prayer and Conscience make such another association as Judah and Simeon did Help me Jud. 1. 3. good Prayer saith Conscience to drive out the Canaanites out of my Coasts to expell Erroneousnesse deadnesse and hardnesse the three sons of Anak out of my Lot and Territory and I will help thee Prayer to drive out fear distrust and despondency out of thy Lot As those six already mentioned are to be practised to the getting or keeping of the Seven things to be avoided good Conscience so there be seven other things to be avoided 1. Beware even of committing smallest Non solum gravia sed et levia peccata sunt sins and of many things which go for lawfull Wink not at small faults in thy self for so saith Piety In others thou must often so commandeth Charity The least spark may consume the greatest house the least leak vitanda Bern. sink the greatest ship One unclean spirit makes way for seven worse Call not Faith and Troth small Oaths they are more then yea and nay Refrain idle words rash anger vain mirth foolish jeasting yea to say so much as Racha to thy brother that is saith Spanhemius Chrysostomus et illius abreviator Bulgaâ—orum Episcopus statuerunt Raca designare idem quod TU per contemptum Spanhem in Dub. Bern. to say so much as Thou to him in contempt Conscience must beware not onely of telling a malicious lie but of the officious also not onely the pernicious lie to be detested but even the joculatory to lie in jest to please thy companion to excuse thy friend to save thy self is to be refrained Every kind of lying is sinfull because no lie is of the truth Abhor not onely to calumniate and back-bite thy worst enemy but to flatter and sooth thy best friend The greatest spoil made in Conscience had at first but small beginnings Qui otiosum verbum non reprimit ad noxia citò transit et vanus sermo est vanae Conscientiae index Davids carelesse glance and roving eye corrupts his heart there the fire begins he is drawn away presently after and enticed then lust conceives and brings forth sin sin shortly becomes perfect and bringeth forth death A dart striketh through his liver death seizeth on his souls vitals and so low is he brought by this Consumption as to the dust of death Principiis obsta is a good rule How soon were all Peters good purposes promises Protestations forgotten and laid aside he being once ingaged among ill company They all speak against Christ he resolveth not to stand up one against so many to speak in his defence They deny him he denies him they swear he swears they curse he curseth as fast How soon doth the thief in the candle consume it How fast do lesse sins not thrown out vastare Conscientiam and make it flare out presently Peters faint denial first time fetcheth out an Oath next time to back it then he that hath once pawned his Faith to hell by a false oath may now sell his Master for nothing and himself for nought Pèter casts off fear he cuts off his own legs drinketh dammage Lie Swear Curse Lord it is time for the Cock to crow and for thee to look and for Peter to be gone Oh look to beginnings cast out as Pharaoh did the young Children motions to Exo. 1. 16 sin when they are first born Shun occasions Come not nigh unto her corner Stick at a thread and a latchet There are more ill husbands undone as I said before by losse of time neglecting their callings by a little sleep and a little slumber by slight expences now a penny and then a penny then by a hundred pound at a clap these sink suddenly none pittying them the other fall at length but by degrees none observing them Bernard tels us how insensibly by degrees sin grows
the Counsell of the ungodly least at last thou be set in the Chaire of the scorner Evill company corrupts the best dispositions we see godly Jehosaphat in company with a wicked Ahab complementing 1 Kin. 22. 4 too farre and complying too too much I am as thou art saith he c. 5 In things doubtfull be well advised or forbeare and take the surer and safer way This is a necessary rule to be observed I meane not the safer way in outward respect This often blinds the eyes of the wise and perverts the judgement of the judicious But of inward safety before God I speake As for instance Vsury some allow most condemne it now what is to bee done Faith and Troth some say is no swearing others say they have too much appearance of evill I am sure thy Conscience will say they are more then Yea Yea Nay Nay Some say to Drink and pledge healths to play at Cards and Dice to follow the fashions of the times The long haire of men the naked necks backs and breasts of women are all lawfull Others are of another minde Judge thou what is safest and let those be thy rules to judge by Eph. 5. 11. Have no fellowship with the unfruitfull works of darkness but rather reprove them Phi. 4. 8. Whatsoever things are true whatsoever things are just whatsoever are honest whatsoever are pure whatsoever are lovely and whatsoever are of good report thinke on these things and doe them c. Resolve thou what is safest with thy selfe when sometimes thou mayest plainly see danger of sin lying on the one hand and none at all on the othe The wary traveller when night comes on and he not perfect in his way will rather chuse to take up his lodging and lye short then adventure to goe on and wander in the darke or be in danger to bee set upon It is safe to lye short often goe not ever to the utmost of thy Liberty Quodcunque Licere potest Libere non debet 6 Take heed of worldly-mindednesse no enemy worse to Conscience These thornes choak the best seeds of Grace and this Canker eates out the very bowells of Conscience For a piece of Bread such a one will transgresse and for one small morsell sell a Birth-right Take heed of that maxime of the Mammonist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaine is the Godlinesse This is the root of all evill when the man is resolved to bee rich and will dye worth thousands leave his Children such portions become a purchaser drive a great Trade though he dye Ditior quam Sanctior These resolutions send Conscience packing Then is the wilde Boar broke into the field of Conscience all is rooted up These will break their word betray their Trust deceive their Brother violate their Faith falsify their Wares Weights Measures lye at catch for advantage and for an accursed wedge of Gold bring the fire and curse of God into their Tents and Families What is become of that old honesty integrity and plain dealing that was wont to be in the world Where is that Breviary and Epitome of all justice as Jerom call'd it to be found Whatsoever yee would that men should doe to you doe ye the same to them Men many times in bargaining make more large and cheap Penni-worths of their Conscience Faith Hope Christianity yea salvation then of their wares you shall have too much of them to helpe off with these What more ordinary then to say as I am a Christian as I hope for mercy if there be any faith in me upon my Conscience upon my Salvation and upon my Soul such have Venalemque fidem Vendibilemque animam a low-priced faith and a vendible soul Seldom doe riches and a good Conscience dwell under the same Roofe Satan knowes where to have such at any turne Balaam in pursuit of the wages of iniquity will not be stopt by any Angell in the way or a bruised Legge Gehazi will steale out some private way when he thinks his Masters eye is not upon him Satan knew who carryed the Bagge among the Apostles and that thirty silver pieces would make him swallow the Soppe and any the most opprobrious open reproofe too yet goe on with his purpose to sell both his Saviours body and his owne soul Take heed your hearts be not surcharged with cares of the world and deceitfulnesse of Lu. 21. 34. Riches as well as with surfeiting and drunkennesse More go to hell that are the worlds good husbands buying selling building planting c. than of perjury blasphemie buggery incest Atheisme and malicious despighting the Spirit of Grace These are no light sins they were Sodomes sins This is no Gospell life it was the life of the old world whom God destroyed The worlds best husbands are commonly heavens worst husbands The penny and Earthly wise is the pound and the Pearle-foolish How seldome are those wise to Salvation who are so over-wise in their Generation Finally take heed and again I say take heed of an erroneus Conscience This is indeed as the wild-fire in the standing corn or as Sampsons Foxes with their fire-brands in their tails These are as the wild Boar or as the ravening Bear No stopping this Fool in his folly A wild Asse used to the wildernesse that snuffeth up the wind at her pleasure Jer. 2. 24. in her occasion who can turn her away Saul when an erroneous zealous Pharisee thought no better service could be done to God than to make havock of the Christians This Alexander and Hymenaeus what Heresies did they broach after they once fell away and because they found not Paul as vertiginous mutable as themselves they hate defame and persecute his person and blaspheme his Doctrine Oh how sad a sight it is to behold that many hopeful Professours formerly after they are once leavened with the bitter leaven of the Pharisees how do they in their hearts undervalue and contemn and it may be in their speech openly cry out of and seek to put all the disgrace and disesteem upon such faithfull Ministers whom themselves did most magnifie and prize judging them worthy of their very eyes in their heads Oh the unsavoury salt of Errour how doth it infatuate and distaste every thing till it be cast out to the dunghil It is a dolefull story that of Valens mentioned Postea nec Arrianus nec Christianus visus est licentiam omnibus dedit sua sacra celebrandi gentibus ac Judaeis nec non omnibus haereâ—icis Idolatricas vanitate à Joviniano destructas reflorescere permissit Jovis cultum Dionysii Cererisque sacra non in occulto celebrabant sed per medias plateâ—â— Bacchantes ubique cur sitabant cum illis solum inimicum se praebebat qui Apostoliam doctrinam praedicare videbantur Theod. l. 4. c. 24. before who having been sound and zealous in the true profession in the time of Julian yet afterwards being Emperour having married an Arrian wife and being
deluded and inchanted with Endoxius an Arrian Bishop he soon cooled in his affections and so staggered in his judgement that they could not tell what to make of him he was neither Fish nor Flesh neither Arrian not Christian But after he fell wholly from his Religion and gave toleration to all manner of Religions to every Nation his own Religion Judaism Paganism all Idolatrous and whatsoever wicked practises were permitted freely onely to preach and professe the Apostolick doctrine prohibited a bitter Persecutor he proved and at last renouncing God to the Oracle he went to enquire of the Devil who should be his Successor 2. To draw to an end The other part of the Exhortation concerns the Minister particularly The Text being a charge or exhortation from a Minister to a Minister from Paul to Timothy to hold Faith and a good Conscience Which the Minister must make good 1. Personally 2. Doctrinally He must be a man of Conscience for his person a man for Conscience in his doctrine 1. In his personal carriage he must be Conscientious that he may be an exemplary pattern to his flock If he be thus a Burning light he shall also be a Shining light to others The Minister must strive to excel others in every spiritual gift in this especially A City set on a hill cannot be hid He must so walk that they may see the law in his steps as well as in his lips He is to be as the Sun the light of the inferiour world is therefore to move regularly steadily uniformly that the Dials and Clocks below may be set right when they go along with this Sun It is said that nothing cuts the Diamond but the Diamond I am sure none is so fit to work upon the Conscience of a man as the man of Conscience The ministers lips then must disperse knowledge to the People but his heart must retain Conscience to himself This little volume Conscience he must be exactly read in whatsoever other volumes he be a stranger to whatsoever language he be defective in he must be well acquainted with that of Conscience It was an excellent speech that of Jerome Discamus in terra quorum Ad Paulin. scientiá nobis perseveret in Caelo Those things are worth learning on Earth the knowledge whereof will be of use in Heaven A saying which famous Paraeus ever had in his mouth and caused to be written in the publike Schooles where he read his Divinity Lectures Learned Beza tels us what was Calvins counsell Cum te 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non vulgari donatum esse videam quâ saepe ad moximos decipiendos viros abusus est Satanas velim te diligenter cavere nè te ullis inanibus arguti is irretias usually to younger Divines in whom he saw any pregnancy of parts to take heed of abstruse Questions and unnecessary controversies lest they should be catched and insnared in the Toyles of wit and so prove unhappy instruments of Satan to pervert others And he further reports he had given the same counsell to himself which he had observed to his dying day and did exceedingly blesse God for The want of observing this counsel was the utter undoing of that Conradus Vorstius a man otherwise of much acumen who carried away with the fleetnesse of his wit and the nicenesse of his spirit after he had read Socinus and such other corrupt writings became a pernicious corrupter of the younger Students who were his hearers and an occasion of much mischief to the Church And since that I am speaking to the Minister I desire to speak two words apart to two sorts of persons that are now in the Ministery The first is to our younger Timothies who as they are to be the Successors of our 1 A particular Exhortation to Timothy elder Pauls when they die so are they their hopes and delights while they are alive To these we can say nothing but good Watch you in all things stand fast quit you like men be strong despise afflictions for the Gospel Look well to the Charge of God the Charge of Faith and of a good Conscience Take heed to your selves and your doctrine Avoid prophane jangling vain bablings oppositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6. 21. 1 Pet. 2. ult 1 Pet. 5. 4. of science Pseudo science Study to shew your selves men of God approved workmen that need not to be ashamed Your work and charge is great but your promised assistance greater your reward and crown is greatest I mean not from men but from the hand of the Arch-bishop and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he is called in the day of his great visitation Remember that famous Apophthegm of Mr. Perkins which he wrote in the frontis-piece of all his books Minister verbi es hoc age Thou art a Minister of the word mind thy businesse well Be sure to hold fast the form of sound words as being wel nourished up in the words of faith and good doctrine wherin you have made so great a pro-proficiency Read over over your Directory Pauls Epistles to Timothy and Titus It is the Jesuites instruction to their younger Preachers when they have to do with some persons as Princes and great ones to instill Principles into them quae liberiorem reddunt Conscientiam Abominate ye such policie and compliance as greatest impiety In freer and looser times let your principles be the stricter not the slacker It is the reproach of some Lawyers that it may be said of them they have venalem linguam a tongue to set to sale Take heed that it be not said of any Divine that he hath linguam mercinariam animam venalem a tongue to be hired and a soul to be sold Though you may be younger men for Cum ad edificium arbusta succidimus ut prius viriditatis humor exsiccari debeat expectamus ne si eis recentibus fabricae pondus imponatur ea ipsa curvarentur confracta citius corruant quae immaturè in altum levata videbantur Cur non in hominibus ad animarum curas admitiendis custoditur quod in Lignis Greg. l. 4. ep 95. yeares seek to grow past Neophytes and younger plants which may be easily plucked up by the roots from the ground they stand upon or be bent and bowed by any hand as they stand Gregory very elegantly warneth concerning such as are young and tender Plants That they be not like green unseasoned Timber which if put into a piece of building will warp and bow and break that no weight may be laid upon them Secondly here I must crave leave to give 2. To Hymenaeus and Alexander an Item to Hymenaeus and Alexander who of late Disciples are now become all on the sudden above their Masters more than ordinary Ministers who not sent yet run not being called yet they go and having Jer. 23. 21. left the Anvile and the Forge have taken the sacred Hammer in hand Is
not my Jer. 23. 29. Word an Hammer that breaketh the Book in pieces 1. Consider who hath sent you and given you your Commission How can they Rom. 10. 15. preach except they be sent Tell me when the storm comes what answer thou canst make to these interrogatories Jonah 1. 8. Tell us what is thine occupation and whence commest thou what is thy Country and of what People art thou 2. Consider whether thy entrance upon the Ministerial Office and imployment can be called a fair entring by the door into the sheep-fold and not rather a climbing up some other way by a presumptuous invasion an audacious intrusion or an impious irreption as Vzziahs was to whom the Priests of the Lord said it did no wayes 2 Chro. 26. 16. appertain to him to officiate in that Service lest Gods displeasure break out upon thee and smite thee with a Leprosie in thy head Lev. 13. 44. 2 Chro. 26. 19. and fore-head for which if thou be not driven out or shut up thou mayest infect all others with whom thou hast to do I confesse sometime as Jerom saith Ex Lacicis eliguntur Sacerdotes Hieron ad Gerontiam Out of Lay-men as he cals them some have been taken into the Minestery but then they have been such as were first approved by the Church and secondly such as being once made Church-men ceased after to be Secular either Trades-men or States-men They might not wear two Swords and serve two callings much De Civ Dei l. 1 c. 35. In gregibus et armentis aries taurus corpore et animositate prestantior alios antecedit homo vero bestiis aliis bestialior tanto indiscretius et audacius praeesse praesumit quanto minùs de virtutum tiâ—ulis aut Conscientiae sinceritate confidit Petrus Blesensis lesse as Austin said of some Medo Theatra medo Ecclesias replere They must be men of approved Gravity and Holinesse and men of considerable abilities Among the bruit-beasts said one complaining of like disorder there is none doth lead and rule but the stronger and more generous and shall he that hath least of skill and Conscience take upon him to lead and teach men Nazianzene sadly complained that the Ministery was more dishonoured than any other calling none would take upon him to be a Painter or a Taylor but he who was instructed in those Arts and had served his time in learning But saith he shall any step to the Ministery all at once Non elaboratus sed recens simul satús et provect us quemadmodum Gigantes finxerunt Poete Vno die sanctos fingimus eosque sapientes et eruditos esse jubemus qui nihil didicerunt nec ad sacer dotium quicquam antè contulerunt quà m ipsum velle Shall a Saint of a few dayes standing he put into the Ministery who brings no other commendations to his works but onely a bare good will and an impulse of a private spirit Jerome often complained in many places of his works of the inconsiderate taking in and preposterous thrusting in of unmeet persons to this imployment Heri Catechumenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heri sacrilegi bodie bodie Pontifex heri in Amphitheatro bodie in Ecclesia Vesperi in circo mane in altari Yesterday schollers to day teachers Yesterday at a Play-house Tavern or a Fight to day in the Pulpit They understand not the Scripture saith sacrifici Docent scripturas quas non intelligunt prins imperitorum magistri quam doctorum discipuli Jerom. Antèa effundere quam infundi velint loqui quam audire paratioces prompti docare quod non didicerunt c. he yet will they presume to interpret Scriptures and they first commence Doctors among the Ignorant before they have been Disciples of the Learned They may reckon themselves full of Charity saith Bernard being very forward and liberal in teaching but they should not instruct till they have been instructed nor teach till they have heard more nor guide others till they have learned better to govern themselves 3. At thy peril howsoever thou art called gifted and approved let me charge thee to take heed of two Rocks which such as those of your cloth are subject to dash upon that thou corrupt not the Doctrine of the true Faith and that thou cast not away the care of a good Conscience That thou be not one among those many Pastors to whose charge God layes it That they have destroyed his Vineyard Jer. 12. 10. And that your manner of dealing with the Scriptures may not rather be called a paddling with your feet rather than a fair handling of it as Ezek. 34. 18 19. Seemeth it a small thing to you to have eaten up the pasture but ye must tread down with your feet the residue of your pastures and to have drunk of the deep waters but ye must foul the residue with your feet And as for my flock they eat that which ye have troden with your feet and they drink that which ye have fouled with your feet And so you become not Pastores but Impostores not Doctores but Seductores not Pontifices but Pontii not Prelati but Pilati It was wittily said of Luther that the young and unskilfull Physitian who Germanicum proverbium ut Lutherns de doctore medicinae juvenâ— opus ei esse novo Caemiterio c. See M. Bowls in his Pastor Evangelicus l. 1. c. 13. did more hure than good by his Practise had need have a new Churchyard he would kill so many And of the young and unexperienced Divine Opus ei esse novo inferno He had need have a new Region or Plantation in hell for by his dangerous Preaching he would send a new Legion or Colonie thither to furnish it He would destroy so many Fourthly let Hymenaeus Alexander know this further if they still proceed to belch forth pernicious errours and blasphemous doctrines though now there be no Discipline on foot to deliver them to Satan and though Paul and Timothy are dead and gone forgottentoo almost by many yet Pauls sentence here shall reach and overtake them They who have delivered up the Forts of Christ and the strengths of the Church into the hands of Satan stand in foro Dei delivered up to Satan themselves Lastly because I would not altogether despair of the return of the worst of these Paul had yet some hopes left that these might learn not to blaspheme And some possibility 1 Tim. 1. 20. there is that even they who are already taken captive by Satan may recover themselves by repentance and come to the acknowledging of the truth out of these snares of the Devil 2 Tim. 2. 26. So I intreat these men if they have not altogether made a total shipwrack of faith and conscience to look well to themselves whether their preaching be not more out of envie and strife to add affliction to Pauls Phil. 1. 15. 16. hands than out of love and sincerity to strengthen Pauls hands and whether they seek not more to discourage the shepheards and scatter the flocks to draw Disciples after themselves than to bring their Disciples unto Christ Jesus the great shepheard Cursed be he that doth the work of the Lord Jer. 48. 10. negligently But more accursed he that doth it Deceitfully Secondly To conclude the other and last part of the Ministers charge is That he Doctrinally look to good Conscience as the principall part of his Pastorall Charge in respect of others Take heed to thy self and to thy Doctrine You that have entred the Lists see you make good this Warfare Let this be your Study Care Businesse to be acquainted with the Nature Offices Work Businesses Impediments Helps Friends Enemies Diseases Cures of Conscience Seek in all your Sermons Conferences Writings Debates Discourses to Inform Direct Convince Satisfie Resolve and Stablish Conscience Still strive to speak to Conscience to thy own first and then to thy Brothers This is the most prevalent and comfortable Preaching when we do not beat the Aire and study to speak onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not face to face and from the mouth to the ear but heart to heart and eye to eye By this means warmth comes upon the dead Shunamites son from the greater warmth of the Prophet This the lively and Evangelical preaching Let Conscience be thy Study Library Concordance Let Conscience be thy Text thy Doctrine thy Vse Let Conscience be thy first and last and all Eat up this little Book and receive it into thy bowels then Prophecy To study Books makes the Scholler To study Men makes the States-man To study the Times makes the Politician To study thy Conscience makes the good Christian To study thine own Conscience first and then thy peoples makes the able and accomplished Minister ERRATA PAg. 22. lin 32. for Uniformity read Unanimity p. 106. in the margin read Sed Pharisaei non-sunt infirmi sed malitiosi calumniarores pertinaces nebulones Jubet Dominus ne de eorum scandalo sint soliciti Other mistakes will not much disturb the sense what they be either pardon or amend PErlegi hunc librum cui titulus est Good Conscience the strongest Hold In quo nihil reperio sanae et Orthodoxae fidei contrarium sed quam plurima quae doctrinam de Conscientia erudite acutè et perspicuè illustrant quaeque ad vitam piè instituendam maximè conducunt Faculatem igitur concedo ut typis mandetur Decemb. 17. 1649. THO TEMPLE