precept which is in Eccles 5.4 5. When thou vowest a vow to God deferre not to pay it Better it is thou shouldest not vow then that thou shouldest vow and not pay Lastly that thou maiest know how promises doe binde the conscience 4. How promises binde conscience thou must obserue this rule That a simple promise I meane distinguished from a promise mixt and bound with an oath it doth oblige and binde the conscience at the will of him to whom it is made so that if he to whom thou makest it will release thee from the performance of it thou art free * See promises are debts if he require it thou art bound in conscience to make it good if so be it hath these requisites If it be first not against Gods word secondly not against honesty thirdly if thou beest such an one as hast power to binde thy selfe by such a promise fourthly if he whom thou hast made it vnto did not circumuent and get thee in by guile and deceit to make it fiftly if the performance of it remaine possible and lawfull If it hath these conditions it bindes by vertue of the ninth commandement Thus of these things considerable about the binding and subiection of conscience must thou get knowledge and information of if thou wouldest not streighten conscience and so wouldest preserue the goodnesse of it 2. Helpe against straightening conscience Secondly thou must take heede of yeelding to doubtings of yeelding I say For tempted to doubt thou shalt be be thy conscience neuer so good but yeeld not to the same hold Satan worke at the staues end and when he shall shoote his darts in this kinde against thee telling thee God is thy enemie thou art not his childe heauen shall not bee opened vnto thee hell fire is prepared for thee notwithstanding all thy professing and paines taking beare them off with the shield of faith If thou let goe the soundnesse of thy confidence thou wilt shrewdly diminish the goodnesse of thy conscience The keeping of faith and a good conscience are ioyned together they that make hauocke of the one will easily make shipwracke of the other take heede therefore of dashing thy faith vpon the rocke of doubtings by yeelding vnto them 3. Subordinate help And to conclude take heede also of rushing vpon the rocke of despaire when the Lord layes his hand in wisedome vpon thee and thou art tempted to despaire of euer obtaining any helpe from him When for reasons best knowne to himselfe he shall withdraw the light of his countenance which with ioy thou wert once wont to behold and thou shalt then be tempted to thinke he will neuer visite thee with his fauour againe yeeld not to these temptations be not out of hope but nourish cherish and maintaine thy hope still howsoeuer For there can be no better way to keepe thy conscience good and sound then to maintaine thy faith against doubtings and thy hope against temptations tending to despaire Thus at length I haue found an end of this point the successe whereof I commit to God the vse whereof I commend to thee hastening now to the second part of the text Which is The second part of the Text. The accusation it selfe which these accusers brought in against themselues in these words The Table of the second part 2. The Accusation which the Accusers bring in in which note 1. The division and interpretation together wher 1. The forme H. V. We are verily guiltie with the meaning of it p. 89. 2. The matter which is a case of wrong in which wrong wee haue 3. things 1. The obiect or partie wronged H. V. concerning our brother with the sense p. 89. 2. The Subiect or wrong it selfe aggrauated by two phrases 3. The Effect H. V. Therefore is this distresse come vpon vs with the meaning p. 91. 1. We saw the anguish of his soule with the sense p. 90. 2. When hee besought vs we would not heare with the sense p. 90. 2. The doctrines which are 1. Propounded together appearing to be fiue in number pag. 92. 2. Handled a part The first or third in the order of the text That in confession of sinne wee must be ingenious pag. 93. The second or fourth That conscience is a faithfull recorder pag. 101. The third or fift in order That by how much the neerer bonds we are tied to one another by so much the sorer torment shall we meete within our consciences pag. 123. The fourth or sixt in order That they shall be requited like for like which offer wrong pag. 130. The fift or last in the Text That not to pittie others in their distresse is to shut vp the bowels of others against vs in our distresse pag. 142. To the end We are verily guilty concerning our brother in that we saw the anguish of his soule when he besought vs and wee would not heare therefore is this distresse come vpon vs. WHEREIN we haue to note The second part sub-diuided and the words interpreted promiscuously both the forme and the matter of the accusation 1. The forme in these words We are verily guilty that is euen we Iudah Since Leui and the rest of vs brethren are most certainly truly without all flattery guiltie 2. The matter in the residue of the verse which is a case of iniury or wrong where we are to consider first the obiect secondly the subiect thirdly the effect of the wrong 1. The obiect was Ioseph he was the man to whom they had done the wrong which they accuse themselues off heere and him they call brother concerning our brother for so he was indeede by fathers side though not by mothers side 2. The subiect of the wrong or the wrong it self which they had offered that their brother they doe aggrauate against themselues by two phrases first wee saw the anguish of his soule that is to say wee wretches after we had first cast him into the pit and then sold him to the Midianites we could looke vpon his distresse and perplexitie with drie eyes without teares and so our eyes were vnmercifull vnto him secondly when he besought vs wee would not heare yea whereas it had behooued vs vpon the very sight of his anguish to haue deceased from our cruelty he did beseech vs entreat vs to spare him let him alone yet we were so hard-hearted that we would not condescend vnto his entreaty and so our hearts and eares were vnmercifull vnto him Thirdly the effect of the wrong following in these words therefore is this distresse come vpon vs yea therefore we are now serued like for like this distresse of vs being charged for spies clapped vp in prison cannot be heard to pleade and apologize for our selues one of vs must now bee laide vp in chaines and God knowes how cruelly he shall be vsed ere we come againe this distresse is come vpon vs. If we ioyne these branches together in a paraphrase we may imagine
maine drift of giuing attendance vpon Gods ordinances and thy euill conscience will be as effectually cleansed from those euils that make it bee as by the legall cleansings in the ceremoniall law flesh was wont to be purged from leprosie pestilence or any such like filthy contagion 6. Remedie Lastly the study and practise of a godly life breedeth and bringeth a good conscience And this helpe the last clause in the first definition of a good conscience affordeth where is prooued that therefore a good conscience doth approoue of what we doe as good as well because wee haue an earnest studie and serious purpose of walking according to Gods will as because we know our persons pleasing to God through faith in Christ And Saint Peter makes it good in his first Epistle third chapter 15 and 16. verses where speaking of a good conscience he ioynes withall both a sanctifying the Lord God in our hearts that is a study and serious purpose to serue him and also a good conuersation in Christ to stop the mouthes of those that are ready to accuse vs as euill doers that is a practise of the workes of righteousnesse giuing vs to vnderstand that it is impossible to haue a good conscience except we lead purpose study to lead a godly life These are the rules I thought good to lay downe for thy furtherance in getting a good conscience If hauing vsed the same heretofore thou hast found it already or by Gods blessing shalt obtaine it afterward to the end thou mayest keepe it marke a word or two more and then I will bring thee out of this point wherin I haue held thee longer then I thought at the first How to keepe a good conscience And to this purpose I will lay downe one generall caution out of which I will draw the whole direction and that is it shall bee good for thee to take heed of offering any wrong or violence thereunto Simile If it be as wee commonly vse to say it is great pitty to inforce an entire friend to inconueniences against his will it is much more pitty to enforce a good conscience whereunto no earthly friend is comparable both in regard of the good that it doth vs in the time of prosperitie and the comfort it brings vs in the day of aduersitie Now the conscience is enforced or hath violence offered vnto it two waies either when we would haue it more large then it should be or more streight then it neede be First the conscience is made more large then it should be presuming or venturing further in the omission of some duty or in the giuing place to some infirmitie then there is warrant Vnto which presumption there are these fiue steppes or degrees Degree 1 First a secret wish that such a thing might be done 1. How the by-conscience is made too large Degrees to presumption which tend to make the conscience too large which wee know to bee vnlawfull that such a duty were not required which we know to bee strictly enioyned Degree 2 Secondly vpon this wish an expostulation with our selues whither it may bee no way lawfull to commit that vice to neglect that duty so making that now questionable which before we knew to be absolute euery way vnlawfull Degree 3 Thirdly a strong imagination vpon this question that it may be very gainefull and commodious if we doe take some liberty to our selues in this kinde Degree 4 The fourth degree is to propound vnto our selues the infirmities of the Saints for our patterne reasoning thus as good Christians as I am better men then I am haue done thus and thus haue neglected this and this and therefore I may be bold without any great danger c. Degree 5 And the fift is a carelesse conclusion that if it bee but once or twice done or seldome neglected it cannot bee hurtfull God is mercifull wee are in his fauour his loue cannot alter and I know not what And so by consequent from all this premises a presumptuous perpetrating of the offence By these degrees wee come to presume and to stretch conscience to the wounding of it beyond its bounds which is one kinde of enforcing of it Secondly the Conscience comes to bee streightened three manner of wayes 2. How the conscience is made too streight first by ignorance in the nature of the obligation and subiection of the conscience secondly by yeelding vnto doubtings thirdly by a kinde of temporary despaire either of Gods prouidence to releeue vs in our temporall wants and dangers or of his readinesse to accheere vs in our spirituall desertions That the first of these euils doth streighten the conscience it is plaine by this argument Whatsoeuer doth cause scrupulous distraction or distracting scruple doth bring the conscience into streights But ignorance in the nature of the binding and subiecting of the conscience doth cause scrupulous distraction Therefore such an ignorance streightens the conscience For when the Christian knows not throughly what things binde the conscience Wherein conscience is to be subiect how farre forth things binde nor how or in what cases with what conditions conscience is to submit must it not needes bring him into a world of distractions How can it otherwise bee Secondly that yeelding to doubtings doe straighten the conscience it is cleere because doubtings are enemies to the peace of the conscience which peace is the * Cordis delectatio est cordis dilatatio August consciences sweete enlargement Vnto this peace also despaire of Gods prouidence either ouer the outward man in the time of affliction or ouer the soule in the time of desertion is an aduersary therefore thirdly despaire must needs also distresse the conscience Well then wouldst thou keepe a good conscience as a continuall feast obserue in generall two rules Allow no larger bounds to thy conscience then with warrant thou maiest by vaine presumption Bring thy conscience into no more thraldome and bondage then thou needest To helpe thee in the first Subordinate helpes to the obseruing of the first generall rule that thou maiest not presume marke these particulars First doe not wish in thy heart any vnlawfull thing to bee lawfull that thou might'st the safelier commit it nor any necessary duty indifferent that thou mightst not be tyed vnto it Secondly if thou beest well informed of the vnlawfulnesse of any euill of the necessitie of any duty abiure the court of faculties in thy conscience enquire not after a dispensation for thy selfe in speciall expostulate not whither thou mayest or mayest not commit it or neglect it 3. Be not of conceite that neglect of any holy or necessary duty or the committing of any sinne can be gainefull and aduantageable to thy outward state For it is a silly gaine that is purchased with a wound to the spirit and a cracke to the conscience 4. Set not the infirmities of beleeuers before thine eyes for imitation but for caution not to embolden thee to
THE COVRT OF CONSCIENCE OR IOSEPHS BRETHRENS IVDGEMENT BARRE BY THOMAS BARNES 2. COR. 1.12 Our reioycing is this the testimonie of our conscience that in simplicitie and godly sinceritie c. The guiltinesse of the conscience is the mother of feare Chrysost LONDON Printed by IOHN DAVVSON for Nathaniel Newbery and are to be sold at the Star vnder St. Peters Church in Corne-hill and Popes-head Alley 1623. TO THE RIGHT WORSHIPFVLL WILLIAM TOWSE Sergeant at Law one of His MAIESTIES Iustice of Peace in Essex As also to the Right Worshipfull the Lady KATHERINE BARNARDISTON his beloued Wife both my much respected friends The Author wisheth the blessings of this life and the next RIGHT WORSHIPFVLL IT was a saying of one of the a Ambr. an Constan Duo sunt tibi necessaria conscientia fama conscientia propter te fama propter proximuâ—â— Fathers in an Epistle to one of his friends Two things are needfull for thee conscience and credite conscience for thy selfe credite for thy neighbour And not without reason spake he this for the one is an inward witnesse the other giues an outward testimony of our doings The one serues to breed inward consolation the other to bring outward commendation But notwithstanding the necessitie of both yet the best of the two is least regarded the Philosophers saying being most true b Senec. de morib Plerique famam conscientiam autem pauci verentur Many feare their credite but few their conscience So it fared as it seemes with those ten sonnes of holy Iacob who did mis-use his beloued Ioseph So they might hide that wrong they did their brother and saue their credite with their father little cared they vntill distresse awaked them how matters stood in the Court within them So also it fares with the Secret sinners and Ciuill liuers of our dayes To keepe their name good amongst men they are very curious but to haue a cleere witnesse in their owne conscience they are nothing studious That this euill might be somewhat helped this Treatise haue I compiled wherein my scope is to bring men to a care of their Consciences as well as their names knowing the one to be as needfull to cleere them from blame before the Barre of heauen as the other to keepe them from shame amongst men For if Salomon saith true though a good name be better then a precious oyntment c Eccl. 7.1 Yet A good conscience is a continuall banquet d Prou. 15.15 If any one aske the reason of this my drift my reason is two-fold First because conscience is fearefull in accusing Secondly because conscience is faithfull in recording which two things amongst others according to the tenour of the text are principally and most largely handled in this Treatise And good I desire all may doe in and to the Israel of God To your Worships I thought good to dedicate the same though worthier papers were fitter for your Patronage If I were not confident of acceptation I should not presume to present you with it Albeit indeede it had beene fit that my first friends should haue had my first fruits yet I hope my second publike labours in this kinde will not be vnwelcome Howsoeuer I owe them your Worships vndeserued fauours showne mee challenge the same and more at my hands If you please to vouchsafe them the reading I doubt not but you shall finde something profitable though plainly deliuered in an homely stile If you please to afford them the protection being so simple and small as they are you shall get me into stronger bonds continually to wish to both your Worships what Iohn did on the behalfe of the Elect Ladie and Noble Gaius euen to your soules Grace peace and mercie e 2. Ioh. 3. to your bodies health and prosperitie f 3. Ioh. 2. For which he promiseth to pray who is Your Worships at command in and for the Lord. THOMAS BARNES The Table of the first part In this text are two parts 1. Certaine Accusers touching whom note 1. The occasioÌ„ that brought them in in this word AND wherein 1. The meaning pag. 1. 2. The 1. Doctrine of the text that affliction doth oft awake conscience and mooue to confession pag. 6. where 1. Proofe pag. 8. 2. Vse threefold 1. Reproofe pag. 12. 2. Exhortation two-fold 1. To make a right vse of affliction p. 14. 2. To be patient in affliction p. 19. 3. Information of 2. things 1. Why God afflicteth his people p. 17. 2. That God by affliction will haue glorie from the reprobate page 18. 2. What manner of persons these accusers were They said one to another where 1. The meaning pag 6. 2. The 2. doctrine of the Text. That coÌ„science accuseth wherein 1. Proofe pag. 21. 2. An obiection answered pag. 23. 3. A doubt remooued p. 26. 1. Confutation pag. 31. 2. Consolation pag. 35. 3. Terrour pag. 42. 4. Exhortation both to get and keep a good conscience pag. 47. where are also set downe helpes 1. To get a good conscience and to be cured of a bad pag. 50. 2. To keepe a good conscience and to be kept from an euill pag. 62. 4. Vse foure fold THE COVRT OF CONSCIENCE OR IOSEPHS BRETHRENS IVDGEMENT BARRE GEN. 42.21 And they said one to another We are verily guilty concerning our brother in that we saw the anguish of his soule when he besought vs and we would not heare therefore is this distresse come vpon vs. NOr to trouble you with any tedious Preface The summe and scope of the Text. this Scripture being giuen by inspiration as all diuine Scripture is and written for our learning doth comprehend in it a Iudiciall act of Diuine prouidence in bringing to iudgement that same mischieuous fact committed by ten of Iacobs sonnes against Ioseph their innocent and harmelesse brother The division In which act as it ordinarily falles out in Iudiciall cases two circumstances offer themselues to our consideration 1. The accusers at this Barre 2. The accusation it selfe The first is laide downe in the beginning of the verse And they said one to another The second in the clause of the verse we are verily guiltie concerning our brother in that we saw the anguish of his soule when he besought vs and we would not heare therefore is this distresse come vpon vs. The first part subdivided and interpreted Touching the first which wee must first handle we may note two particulars First the occasion that mooued the accusers to come in Secondly the persons who these accusers were The occasion is gathered out of the precedent verses and coupled to the text by this particle so that in this one word AND the occasion is intimated which stands thus A great dearth in Iacobs dayes raigneth in all the lands about Egypt And as it is the lot of Gods dearest seruants to be common sharers with other in common calamities that good old father with his whole family was pinched with it as
soule which by Gods blessing may be of vse to awake our drowsie consciences and stirre our lame tongues to that confession which r Beat Rhenan in Tertull 469. Magistram virtutis ducem salutaris itineris one calles the mistresse of vertue a guide in the way to felicity without which as Salomon sheweth a man cannot finde mercie at the hands of God God forbid we should be impatient for this fall out with Gods prouidence for this ſ In quo igitur sapiens bonus vir à malis in sipientibus differt visi quod habet invictam Patientiam qua stulti carent Lactan. De vero cultu lib. 6. ca. 18. Wherein I pray doth a wise and good man differ from wicked men and fooles but onely in this that hee hath that patience which a foole wants We finde in Scripture that the Patriarchs Prophets and all the iust ones which were types and figures of Christ did keepe nothing more to the praise of their vertues then this they had learned patience t Cypr. de bono patien fol. 105. Inuenimus denique patri archas c. As therefore beloued we pray thy will be done so let vs resolue we will patiently submit vnto it knowing that if we possesse our soules in patience much good will redound vnto vs. Doct. 2 An euill conscience is an accuser I leaue the first point and come vnto the second That an euill conscience hath an accusing office This truth hath its ground thus These ten sonnes of Iacob had an euill conscience guiltie of wrong done to their brother Ioseph and now vpon occasion of some distresse it accuseth them it articleth against them What meaneth the trembling of Adam at Gods voice in the garden after hee had eaten the forbidden fruite u Gen. 3.10 What meant the quaking of Foelix at Paules Sermon of Temperance and iustice and the iudgement to come * Act. 24.16 after he had beene incontinent with Orusilla and plaide the tyrant ouer his subiects x Gualt in Act. Hom. 105. p. 265. 266. What meaneth the perplexitie of Herod Ascalonites y So Euseb calles him Eccles Hist lib. 1. cap. 7. after he heard of the birth of Christ who as he thought was like to put him beside his throne what meanes the feare which Herod the foxe had that Iohn the Baptist was risen from the dead after he had vniustly taken his head away from him z Mark 6.16 what meane I say all these and the like examples if it were not the property of an ill conscience to accuse a man of the sinnes that he committeth Hence it is that Eliphaz saith to Iob. The wicked man feareth all his daies the sound of trembling is alwaies in his eares a Iob. 15.20 And doth not the Apostle speake of an accusing property which the conscience hath in the second chapter of the Romanes at the 15. verse Reason And the ground of this doctrine I take to be laide downe in the beginning of that verse where it is said that euen the Gentiles haue the worke of the Law written in their hearts Now of the Law there is a two-fold worke as b In Epist ad Rom. p. 227. 228. Legis duplex est opus Impletiones Notitiae Brentius obserueth The worke of fulfilling it the worke of knowledge the latter of which two the Apostle meaneth in that place Now this worke of knowledge is to distinguish betwixt good and bad things honest and dishonest which worke euen the wickedest haue by nature ingrauen in their hearts for in some measure they know what is honest and to be done what is dishonest and not to be done when they then shall leaue that which they know they must doe and perpetrate that which they know they must not doe must not their conscience needes accuse them and condemne them Obiect Peraduenture against this truth some will obiect the experience of our times that we see for the most part the lewdest and vngodliest persons haue the least heart-smart the most quiet Therefore an euill conscience is not in all an accusing conscience Vnto which I answer Answ 1 first with Bernards distinction c Cited by Hemingius Syntag. 161 162. Mala tranquilla mala turbata that there is a two fold euill conscience Quiet and Vnquiet An euill conscience and vnquiet is without all question of an accusing nature none denies it As for an euill conscience and quiet that is when a man is swallowed vp in the depth of sinne that hee doth not so much as entertaine one thing about repentance but blind-folded is lead from one wickednesse to another and them that haue such a conscience the Apostle calles * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past feeling d Eph. 4.19 yet such as haue lost all iudgement or compunction of heart giuen ouer to a reprobate sence Now this kinde of euill conscience though it doth not alwaies execute the acts of excusing yet still it hath the habite the quality of accusing and when it comes to be awakened it will not onely accuse but also torment most grieuously most intollerably And as for those that haue such a conscience they cannot be said to be quiet or at peace properly as you take peace for the tranquility of the minde but rather to be secure seared obdurate and hardened then which nothing can be worse nothing more miserable So then when we see the wickedest liuers to haue as the word deemeth the merriest liues it is not from peace of conscience but from a seared conscience it is not because their conscience hath no accusing power but because it doth not alwaies execute its accusing office for it neuer wants matter to accuse * For besides Answ though wee see such to liue quietly and to our thinking to be at peace yet secretly they may haue a sting within them which doth vexe and molest them most grieuously insomuch that Salomons saying may be verified of them in the middest of laughter the heart is heauy Before I come to the vse I must answer a question Quest And this it is Whither an accusing conscience be alwaies an euill conscience Answ To which I must giue satisfaction by distinguishing of the accusing power of the conscience And that is to be considered in a two-fold respect first in regard of the ground of accusing secondly in regard of the consequents of it First for the ground the conscience doth accuse either vpon a good ground or a false vpon a good ground it accuseth when being informed truly either by the light of nature or the light of grace of things to be done or left vndone it telleth a man of his fault in the neglect of the one in the practise of the other as for example Dauid knew by the light of nature that he should doe to others as he would they should doe to him and that as he would not haue any man wrong him either in his
wife or life so no more should hee wrong his brother in the same kinde he knew also by the Law of God that neither murther nor adultery were to be committed heere is the ground Now vpon this ground his heart smites him when Nathan comes to him his conscience telles him that he euen he had sinned in wronging his brother both in his life and his wife in committing murther against the one adultery with the other Thus did Iosephs brethrens conscience accuse them heere for doubtlesse they had learned that cruelty was not to be exercised against a naturall brother the word and nature had taught them this and therefore after they had wronged him their conscience accuse them Secondly vpon a bad ground the consciencc accuseth when an erroneous principle is laid as for a Masse-priest to bee accused and troubled in his minde for neglecting his Masse and Popish deuotions or a Lay-papist for perusing the Scriptures when as it is not against the word of God either to neglect the one or peruse the other Secondly for the consequents that doe follow the accusing of the conscience they are these First sorrow for the offence accused of whither it be omissiue or commissiue or for the punishment which the conscience telles the delinquent he is lyable vnto Secondly feare either to commit the like offence againe or to vndergoe the punishment due for that transgression Thirdly securitie arising either from the right appeasement of the conscience or from the peruerse stopping of the checkes of conscience Now for the direct answering of the question out of these premises this is that which I haue to say that alwaies an accusing conscience is not an euill conscience And this I can make good out of the premised distinctions That conscience that accuseth vpon a good ground and telles the offender hee hath directly transgressed the Law of God and withall produceth the best of these consequent effects before spoken off That conscience which stirreth vp feare to fall into the like sinne againe that worketh godly sorrow for the sinne committed that breedeth security in assurance of reconciliation that conscience though it accuseth yet cannot properly be termed euill but rather tender and full of remorse on the contrary if the conscience bee terrified vpon Popish grounds if after the accusing office of the conscience yea vpon a good ground also the partie sorrowes more for the punishment deserued then the sinne committed if hee feareth rather the falling of the punishment vpon his head then dashing himselfe againe vpon the rocke of the same or the like sinne And lastly if he groweth secure by stopping the mouth and neglecting the checkes of conscience these are true signes that the conscience is euill which accuseth but if otherwise the conscience may possibly accuse and yet not be euill nor vncleane This I thought good to answer it comming necessarily in our way I will deteine you no longer from the vses which which are For reproofe comfort terrour and duty The three former concerne some with some difference definitely the latter respects all without difference indefinitely Vse 1 First I say heere is a ground of reproofe vnto those who haue alwaies matter and nothing else but matter of accusation against themselues within themselues and yet they will stand vpon it that they haue good consciences one hath matter of accusation within him for his ryot another for lust another for vsury for bribery for oppression for other wrongs done to his neighbour another for bearing malice another for lying false witnesse bearing priuie slandering horrible cruelty shop-theeuery whose consciences can tell them that thus and thus they deceiued such and such so and so they haue deceiued others at such a time they committed such a villany in such a place such impiety heere they wrought filthinesse there vnrighteousnesse c. neither were they so much as euer mooued for this sinne they neuer relented for it neuer repented of it and yet I say they are of opinion and will not be beaten from it that they haue good and very good consciences when as alas how can it be this being true that an euill conscience is an accusing conscience and so on the other side an accusing conscience for the most part an euill conscience What doest thou man talke of a good conscience when it is alwaies like the troubled waters casting vp dirt and filthinesse in thine owne face when as it is continually ringing a peale of thine abhominations in thy eares thou a good conscience when thou swearest lyest cheatest playest the vnmercifull incontinent intemperate beast slanderest thy neighbour sittest and speakest against thine owne mothers sonne breakest Gods Sabbaths despisest Gods ordinances It goes against thy conscience as thou rudely professest to regard a Preacher or respect a professor or walke according to an holy profession thou a good conscience I say No no If indeede thy conscience smiting thee vpon good ground thou wert but drawne to heartie sorrow for thy offences to an holy feare not to commit them againe it were something then thou mightest be beleeued when thou boastest of thy selfe as free from an euill conscience but otherwise thou art to be reprooued for vaine-glorious bragging Obiect But I thanke God I am at quiet in my conscience Answ Art thou so and yet liuest in thy sinnes so much the more fearefull is thy condition no iudgement to a reprobate sense Oh to be past feeling this is most pittifull Sayest thou thou art at quiet nay thou deceiuest thy selfe thy conscience is seared neither is thy quiet from hence because thy conscience hath no crime to lay to thy charge but because thou wilt not heare thy conscience speake when it doth accuse thee It may be because thou wouldest make men beleeue thou art not guiltie of those euils which happily at some times thou art stung for within thy selfe therefore thou settest a good face vpon the matter as some that lye a dying say they feare not death when as indeede they feare nothing more Or put case thou sayest true as I said when thou affirmest thy minde is not crazed the more horror remaineth for thee against the time of thine awaking insomuch that as Dauid said he should be satisfied with the light of Gods countenance shining vpon him after his rising thou art like on the other side to be terrified with the goades of thine owne conscience speaking against thee at the time of thy rowsing vnlesse the Lord bee the more gracious vnto thee I conclude therefore it is a great folly most worthy of reproofe in thee to thinke thou hast not an euill conscience when thy conuersation is vncleane abounding with noysome euils as matter of iust accusation against thee Vse 2 Secondly heere is comfort to those that haue good consciences their happinesse is vnspeakeable their condition most peaceable for if so be an euill conscience bee alwaies of an accusing qualitie then their good conscience is alwaies of an excusing property
Excusing property I say or quality for I denie not but a good conscience may and doth exercise many a time accusing actions The heart of Dauid may smite him for taking away Vriahs life for defiling Vriahs wife e 2. Sam. 12.13 for cutting off the lap of Sauls garment f 1. Sam. 24.4 for numbring his people contrary to Gods commandement g 2. Sam. 24 I know Peters conscience did article against him for denying and forswearing his Lord and Master h Math. 26.75 and there is neuer a Christian but can witnesse with mee that his owne conscience tels him daily of his daily faylings yet I say his conscience is not an habituall accuser as to doe nothing else but accuse him or as though it had nothing else in it selfe but iust matter of accusation against him this I say he is freed from which an euill man is not And rather it hath an accusing power now for a mans conscience to haue an excusing habite and qualitie what a sweete and comfortable thing is it What free from the terrours of a tormenting soule free from the wounds of spirit which mortall strength cannot beare what man can but admire this what heart will not exalt and reioyce to feele this Obiect Oh but I am tormented I am terrified will the poore Christian say * For indeede of all others they are most troubled I cannot be so at peace in my selfe as I faine would be my conscience is euer and anone about my eares Answ Very like if it bee tender it cannot choose but so it must bee Peraduenture thou hast not yet attained vnto that spirit of adoption to witnesse to thy spirit in that full measure that thou art the childe of God happily thou art but yet in the way to attaine vnto it It may be thou woundest thy conscience by beeing something too ventrous vpon that which thou hast no warrant for If it be so then I doe not much meruaile that thou canst not haue that quiet thou doest desire and well will it proue for thee at the last that thy conscience doth so smite thee But what of this hast thou no cause therefore to reioyce in the goodnesse of thy conscience Thy conscience accuseth thee vpon a good ground doth it thou fearest the sinne more then the punishment thou sorrowest for the offence done more then for the scourge due doest thou not thou art willing to heare thy conscience speak and thou sayest Conscience doe thine office by the grace of God I will not checke thee nor stoppe vp mine eares against thee thou art carefull to haue thy conscience pacified by the right meane euen by the assurance that through Christ his blood thou art purged from the sinne which thy conscience smiteth thee for art thou not If yea then know thou to thy comfort that though thy conscience when there is reason for it doth execute some accusing acts against thee yet habitually it will prooue to bee an excuser of thee Wherefore doe not thou by this cauill cheate thy selfe of the comfort that belongs vnto thee If thy conscience be at ods with thee vpon some good ground giue all diligence to get it appeased with the assurance of Gods loue and cast not downe thy selfe out of measure as if thy cōscience had nothing else but matter to accuse thee off And to encrease thy comfort vpon this ground meditate thou of the benefits of an excusing conscience as namely The benefits of an excusing conscience Quaenam summa boni meus quae sibi conscia recti Auson first an excusing conscience will answer and out-weigh all the accusations for sinne and such and such acts of sin as can be brought in to molest the soule for such a conscience is purified by the blood of Christ freed from the guilt of sinne hath to obiect Christs merits against its owne de-merits the obiecting of which vpon good ground will answer all the spitefull cauils of the malicious tempter Secondly 2. Benefi an excusing conscience will be a rocke of comfort in the time of distresse when thou lyest vpon thy sicke bed it will accheere thee as Ezekiah did when he said i Isa 38.3 Lord remember how I haue walked before thee in truth with a perfect heart c. When the world takes her wings and flyes away from thee when thy earthly friends forsake thee and dispute against thee and all humane helpes faile thee this will be a cordiall and consolation vnto thee 3. Benefi And which is last of all and yet best of all it will goe with thee to the iudgement seate of Christ defie the deuill to his face acquit thee and absolue thee of all the crimes which euer thou wert either iustly by the accusing acts of it or vniustly by the spite of Satan and his wicked instruments charged withall Loe this is the good the gaine heere heereafter that an excusing conscience doth and will bring thee and yet thy good conscience hath this excusing quality Why art thou then so deiected thou Christian and why is thy soule so sad within thee the Lord comfort thee vpon this ground the Lord with this speak peaceably vnto thy soule Vse 3 Thirdly heere is terrour vnto thee that hast an euill conscience knowest thou man what it is if thou beest ignorant heare the point in hand telling thee what it is an accusing conscience And though peraduenture thou maiest be secure haue it lie a sleepe a long time together l Mat. 27.5 yet like a mastiffe curre at last it will awake and be about thy eares and when it awaketh who can stoppe the voyce who can allay the fury of it thy witte cannot doe it take Achitophel k 2. Sam. 17 for witnesse Thy wealth cannot doe it take Iudas for example Thy authority can not do it take Iulian for thy proofe Thy * Neque cibus voluptatem praebet neque amicorum colloquia talem refocillare vel liberare ab vrgente anxietate possunt Chrysost in Gen. hom 19. sweete bitte and iouiall companie cannot doe it take n Dan. 5. Obiect Balshazzar for warrant But what if my conscience doth accuse mee what of that is it any great matter Thou shalt know that when thou tryest it And in the meane time for what I can answer thee in this impudent demand this I say to thee To haue an accusing conscience habitually is not onely to be depriued of the sweete benefits of an excusing conscience which I spake off in the former vse but also in stead of them to meete with the contrary inconueniences First thine accusing conscience will out-weigh all the good deeds that euer thou hast done thy prayers almes temperate ciuill neighbour-like carriage and behauiour and the like It shall little auaile thee to alleadge any of these things to thy comfort when thy euill conscience is vp in armes against thee A simile Let a man be iustly accused at some temporall
barre for rape incest murthering of the innocent or any fellony that deserues death what will it boote him to pleade his gentility his hospitality and that he hath beene a good friend to the common-wealth c. if so be his accuser comes in strongly against him and resolues to prosecute him to the very death Alas what would it haue aduantaged Iudas to haue alleadged his preaching his doing of miracles his casting out of deuils Achitophel his policy prouidence for the State common-wealth when as their euil cōsciences did torment them the one for betraying his innocent Master the other for plotting treason against his lawfull Soueraigne I tell thee when conscience is a doing its accusing office it will neither heare of thy honesty nor ciuilitie nor liberalitie nor any thing else good in it selfe that hath been done by thee for corrupt ends but it will take them all as if they had neuer beene done yea accuse thee for failing in the manner Secondly Conscientia mala bene sperare non potest Aug. in Psal 31. it will deny thee comfort in time of distresse when thy body is tormented with corporall diseases and thou lye tossing and tumbling from one side of the bed to the other and faine wouldest haue ease When thy corne cattell substance goods are taken away from thee and thou brought to pouertie when scarcitie pincheth thee when friends leaue thee and enemies set against thee to haue content and quiet within it were some comfort but oh miserable person that is not to be had thy conscience is buffeting thee and vexing thee within dealing with thee as the consciences of these brethren with them suggesting matter of terrour vnto them in the time of their outward extreamitie And lastly whē thy accusing cōsciēce comes at the bar with thee after this life it will be a co-partner with that * Apoc. 12.10 accuser of the brethren Satan against thee to the vtter ouerthrow and euerlasting confusion Now go to thou seared sinner thou stiffe-necked offender aske in scoffing wise what matter it is if thy conscience doe accuse thee Loe thou seest what a matter it is And were it not that I wanted a tongue to expresse and then an eye to behold an heart to consider the fearefulnesse of thy condition it could not choose but be like the sight of the figures that Balshazzar saw vpon the wall or else like the sound of the Sermon that the Iewes heard Saint Peter preach o Act. 2. euen an occasion to make thy loynes shake and thy ioynts tremble thy heart soft and thy soule humble what no comfort to be reaped by thee in the best actions thou performest In likelihood to be left like a desolate forlorne and comfortlesse creature in the time of distresse in ieopardie to haue the sting of conscience persuing of thee to Gods iudgement barre the worme of conscience gnawing on thee for euermore after thy few and euill dayes be ended what can be more terrible more woefull Verily if the thought of these things preuaile not to humble thee these terrours are as like to ouertake thee as death it selfe then which nothing is more sure more certaine The Lord therefore mooue thy heart with this if it bee his holy will Amen Vse 4 Lastly heere is indefinite exhortation to all without difference that they would giue all diligence both to attaine and reteine consciences that are good both to bee freed of and preserued from consciences that are euill The exercise of this two-fold duty tooke vp a great deale of Saint Paules care as appeareth in sundry protestations of his diligence in this kinde in the seuerall Epistles which he writeth vnto the Churches Now if the worthy example of that worthy Apostle be to bee followed by vs in any thing that euer he did it is to be imitated and followed in this and that so much the rather because of the ground to perswade to and the motiue to enforce the duty which the doctrine in hand affordeth telling vs that an euill conscience is an accusing a vexing a tormenting conscience Now tell mee who would be willing to bee pestered with a tormenting conscience who takes any pleasure to haue the darts of the Almighty dagging at the heart or the arrowes of the Almightie drinking vp of the spirit Quiet of soule and tranquillity of minde is that that All doe naturally desire The vngodly themselues wish for peace and rather then they would be without it they will content themselues with a false peace with carnall securitie And there is none that liueth vnto whom terrours and tortures internall and inward are not tedious and irkesome would we then be freed and preserued from such terrours such wounds such daggers would we haue true peace and sound tranquilitie indeede then let as I saide endeauour to get good consciences if we want them to keepe them if we haue them or when we shal attaine vnto them And for better furtherance in so weighty a duty as this is I will commend to Gods blessing and thine vse two rankes or sorts of rules In the first whereof I will prescribe remedies to cure the malady of an euill conscience or set downe meanes to bring thee to a good conscience In the second I will prescribe antidotes to keepe thee from falling into the same disease of an euill conscience againe or acquaint thee with helps to keepe thy conscience sound and good if it bee so already In both of which before thou goest any further I desire at thy hands a resolution to vse both so neither I in writing this nor thou in reading shall loose our labour Remedies to cure an euill or meanes to get a good conscience For the first I minde to lay a ground out of which to draw the rules or some of the rules at least and that ground shall be the definition or description of a good conscience and a bad p Pisca in 1. Tim. 1. Obs 24. What a good conscience is Some define a good conscience thus A good conscience is the iudgement of our minde approouing that which we doe as pleasing to good because that we our selues please God through Christ and because we study to please him with a serious purpose of walking according to his will Others more briefely thus A good conscience is a ioy Heming Syntag. 161. springing out of the remembrance of a life holily and honestly led or a confidence of sinne remitted As for a bad conscience I take it to be contrary to the good and may bee defined either first thus A bad conscience is the censure of the minde What a bad conscience is disallowing that which we doe as displeasing to God insomuch as neither our persons doe please him through Christ nor as our consciences tell vs we studie to please him in our liues with a stedfast purpose of heart to conforme vnto his will Or secondly thus An euill conscience is a trembling and
feare arising out of the remembrance of a life lewdly wickedly led This ground by these descriptions thus laide I draw out these directions for the getting of a good and ridding of an euill conscience 1. Remedy of an euill conscience The first is the spirit of discerning a iudgement to discerne of things that differ For it is requisite that a good conscience should be informed vpon a good ground true principles now how can that be except a man hath iudgement to try and discerne the ground whither it be sound or false It is the office of conscience either to allow or disallow but how can it allow of what is good or disallow that which is euill except the party hath knowledge both of good and euil that is what is good and what is euill A right vnderstanding heart and a good conscience a blinde minde and a bad conscience are ordinarily yoaked together If Papists did not make ignorance the mother of deuotion If our generation of vnwise and carnall ones did not like to liue in blindnesse of heart without sauing knowledge both the one and the other would haue better consciences then they haue My counsell therefore to thee is this to get those chaines of darkenes wherewithall thy heart is fettered pulled off and those mists of ignorance with which thy vnderstanding is darkened remooued away that thou maiest be able to discerne of things that differ that so the right information of thy minde may prooue to be a meane of the sound reformation of thy conscience and so that goodnesse may be restored to it which by nature thou art quite bereaued and depriued off 2. Remedy Secondly when thou hast attained vnto a sound iudgement and canst put a difference betwixt good and euill then it shall bee good for thee to approoue of the one to disallow the other For when men against the light of their own knowledge shal like Iulian q Socr. hist lib. 3. cap. 1. Ecebolius r Id ibid. c. 11. disallow of that which is good and like the Scribes and Pharisees approoue of that which is euill is it possible for them so long as they so remaine to be remedied and cured of their euill consciences Paul praies on the behalfe of the brethren at Philippi that they might approoue of things that are excellent Å¿ Phil. 1.10 which prayer hee would haue neuer made had not he seene it a matter very vsefull and needfull against an euill and for a good and honest conscience to approue of things honest according to the excellency of the same Wee see men and women to dislike of hearing of Sermons in publike assemblies of offering vp sacrifice in their priuate families of making profession of religion and they like better of beeing present at stage-playes the very theaters of lust t For so Tertullian cals it lib. de Spectaculis 694. Theatrum veneris Of ryoting in Tauernes and tap-houses being as they are abused the very schooles of the deuill they approoue better of allowing inordinate courses And hence it comes to passe that their consciences are so vile and euill as they are Deale plainly with me now doest thou in good earnest desire a good conscience like of that which is good as most worthy to be loued dislike of that which is euill as most worthy to be hated and in time thou shall finde thy loue so strongly inflamed towards the one thy hatred so soundly sharpened against the other that thy conscience shall be cleere before God and honest towards men 3. Remedy Thirdly hearken to the chekes of conscience be willing to heare conscience speake and to take a carefull view of those articles which it presenteth vnto thee and bringeth in against thee Seneca Epist lib. 1. Epistola 43. ad calcem O te miserum si contemnis hunc testem O miserable man that thou art could the heathen say if thou contemnest this witnesse When thy conscience sets vpon thee as Nathan did vpon Dauid thou art the man or thou art the woman that hast failed in this duty fallen into this iniquity omitted that good committed that euill thinke in thy heart it is verily true and say in thy selfe as Dauid to Nathan I haue sinned In the fourth place 4. Remedy sorrow thou after a godly manner for those euils which thy conscience being rightly informed chargeth thee withall imitate Saint Peters conuerts who no sooner were accused in their consciences by occasion of his Sermon of that crime of crucifying Christ but they were pricked touched with remorse and sorrow for the same Oh if as often as thy conscience smites thee thou hadst but the grace with Ephraim to smite thy thigh and say 5. Remedy what haue I done thou wouldst grow to haue a great deale better conscience then thou hast Fifthly Faith is helpefull and necessary in this worke For he that is wholly diseased with vnbeleefe saith one u Iodoch Willich in 1. Tim. 1.19 Qui in fidelitatis morbo laborat huius non potest esse bona conscientia his conscience cannot bee good This is plainly intimated by Saint Paul to the Hebrewes in a comparison which there hee vseth * Heb. 9.13 14. If the blood of Buls and Goates and the ashes of an Heifer sprinkling the vncleane sanctifieth to the purifiing of the flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge your consciences from dead workes to serue the liuing God In which words by an analogie betwixt the type and the antitype the Apostle prooueth the efficacy of Christs cleansing which cleansing he calles the purifying of the conscience from dead workes yea from sin which bringeth death and is liued in by men that are spiritually dead Now if the conscience cannot bee cleansed from sinne but by the blood of Christ then it cannot become good but by faith which apprehendeth the blood of Christ to our purging And besides if so be a good conscience be as is expressed in the first definition * Page 66. the iudgement of the minde approouing of that which we doe as pleasing to God because our persons please God or else as is shewed in the second definition a confidence of sinne remitted what doth this argue but a necessity of faith to get a good conscience by which faith as it apprehends the righteousnesse of Christ both our persons come to please God and our soules are confident of the pardon of our sinnes Well then wouldst thou be purged from an euill conscience doe this when thy conscience being rightly informed hath accused thee as guilty of such and such sinnes and thou beest heartily sorry and truly humbled for the same get thee by faith to the fountaine of Christs blood bathe thee in it seeke to haue thy conscience appeased by the assurance of the pardon of thy sinnes through Christ Iesus alone make this thy
doe as they did but to make thee the more obseruant of thine owne waies least that thou shouldest doe as they did For euery fatte stands vpon its owne bottome and little peace wilt thou haue to imitate any mortall man in that which is offensiue to thy God 5. Conclude not that thou wilt but doe the deede once or twice or seldome For sinne is like a serpent if it gets but in the head it will get in the whole body and it is a clinging and encroaching guest whereof thou canst not be so soone rid as thou listest after thou hast giuen entertainment vnto it neither thinkest thou maiest be the bolder because thou art in Gods fauour which can neuer change nor alter thou art not so sure of heauen but that the deuill though he cannot robbe thee of it yet can make thee question it to the perplexing of thy soule Take heede I say that by these steps thou climbest not vp the ladder of presumption for then that there is no greater enemie to an holy and blamelesse life the maintaining of which holy life is the greatest preseruatiue to a good conscience that can be Secondly as thus by presuming thou must not stretch thy conscience Subordinate helpes to the second generall rule So to the end thou mayest not streighten conscience thou must doe three things First get a sound knowledge and right vnderstanding of the binding and subiection of the conscience to wit whereby and how it is bound wherein and how it is to be subiect Now for thy better information in this know that some things binde the conscience immediately or properly What binds the conscience immediately viz. Law Gospell some things mediately or improperly First immediately that doth binde the conscience which hath most absolute power and authoritie in it selfe ouer the conscience and thus the Law and Gospell bindes the conscience or the word of God comprehended in the bookes of the Old and New Testament First for the Law That is three-fold morall iudiciall ceremoniall 1. Law and that either as morall iudiciall ceremoniall The morall Law respecteth the duties of loue which wee owe to God and our neighbour comprised in the first and second table now to know how this binds conscience 1. How the morall Law bindes the conscience these two rules must bee obserued Rule 1 First That the second table must giue place to the first insomuch that if two duties come in opposition one to the other and the first table binds the conscience to the one Two rules to show how the morall law bindes the conscience the second to the other simply by it selfe that duty which is inioyned in the first must be performed rather then that which is prescribed in the second The rule amplified To amplifie it The second table binds me to performe all testimonies of loue to my neighbour the first to execute all offices of pietie towards God Such and such a testimony of loue to my neighbour may in some case not stand with my piety towards God in this case my conscience must submit it selfe rather to the pleasing of God then pleasing of man Albeit in some case we are to neglect some duties to God that wee may releeue the present necessitie of our brother which is warranted by that rule of Christ I will haue mercy and not sacrifice Rule 2 The second rule is this That the generall Law must giue way to the speciall Take an example or two Thou shalt doe no murther The rule examplified Thou shalt not steale are generall lawes Abraham take thy sonne thine onely sonne Isaac and offer him vp in sacrifice x Gen. 22.22 Euery woman shall borrow of her neighbour and of her that soiourneth in the house iewels of siluer and iewels of gold and yee shall spoile the Egyptians y Exod. 3 22. were speciall commandements Both of these euen generall and speciall doe binde the conscience In this case which must Abraham and the Israelites chiefely submit vnto To the speciall he must attempt to sacrifice his sonne notwithstanding this Thou shalt doe no murther They must rob the Egyptians of their iewels and treasures notwithstanding that precept Thou shalt not steale Why because the speciall had at that time more power ouer the consciences of Abraham and the Israelites then the generall 2. How the iudiciall law bindes the conscience From the morall to come to the Iudiciall law which was of vse to prescribe the Mosaicall forme of ciuill gouernment concerning the order offices of Magistrates and Magistracie iudgements punishments contracts difference of gouernment to the end that publike iustice might bee maintained peace continued and the contempt of Gods law reuenged This Law so farre bindeth the conscience now as it is euer duely grounded vpon the morall and where the same reason holdeth thus as it did in them and other nations by the light of nature practised in the same manner 3. How the ceremoniall law bindes conscience Thirdly the ceremoniall Law which treateth of rites and ceremonies enioyned in the Old Testament to be obserued about the outward worship of God is to bee reduced to three distinct times according to which times three rules may bee giuen to shew how farre forth conscience is subiect to that Rule 1 The first rule is this Before the death of Christ the ceremoniall law did binde the consciences of the Iewes and the Iewes onely not of the Gentiles For betwixt Iewes and Gentiles there was a wall of separation Rule 2 The second this From the death of Christ to the ouerthrow of the Iewish gouernment the ceremoniall law lost the force of binding and became an indifferent thing either to be vsed or not to be vsed Hence it was that Paul circumcised Timothy but would not circumcise Titus And the z Act. 15. councell at Ierusalem decreed that the Church should abstaine for a time from things strangled and from blood the cause of which decree was the weakenesse of some who of Iewes were made Christians As yet they did not fully vnderstand the libertie of the new Testament therfore for their weaknesse sake it was granted that they might vse some Iewish ceremonies for a time Rule 3 But thirdly after the euersion of the Iewish gouernment and the promulgation of the Gospell more largely and cleerely the ceremoniall law altogether ceased For from that time the libertie of Christians and freedome from Iewish ceremonies was so conspicuous that none of the godly could alleadge their ignorance heerein Wherefore very well say the Schooles * Leges ceremoniales iam sunt mortuae mortiferae Ceremoniall lawes are now dead and deadly Thus we see the nature of the lawes authority ouer the conscience 2. How the Gospell bindes Now we will see how the Gospell bindes the conscience For the better vnderstanding of which we must know that the Gospell doth not binde the consciences of those that are not
called but onely of them that are called That it doth not binde the vncalled it is plaine Because as they which sinne without the Law shall perish without the Law a Rom. 2.12 so they which sinne without the Gospell shall perish without the Gospell but they which perish without the Gospell are not bound by the Gospell therefore the vncalled are not bound by the Gospell Secondly that it bindes these that are called I meane separated from Pagans and Infidels it is manifest also by this reason All those that are called shall be iudged at the last day by the Gospell as is to be seene Rom. 2.16 Ioh. 3.15.18 But it is necessary that that same thing by which men shall be iudged after this life should binde their consciences in this life therefore the Gospell bindes the consciences of the called Quest But what doth it binde them vnto Answ To beleeue the promises of iustification saluation speciall prouidence and loue Obiect Yea but hypocrites are called into the Church and if they be bound to beleeue their saluation they are bound to beleeue that which is false for the promises of the Gospell concerning the fauour of God pardon of sinne c. belong not to them I answer Answ That they which are called into the Church are not absolutely bound to beleeue their owne saluation but on this condition according to the tenour of the couenant that they desire truly to be in the number of Christs true Disciples But to bee the true schollers and Disciples of Christ to learne of him to follow him hypocrites doe not seriously desire therefore their consciences are not absolutely bound to beleeue their owne saluation Thus thou vnderstandest how conscience is to be subiect to things that doe immediately binde it Now as touching the things that doe binde it mediately Things mediate to to oblige conscience that is not of themselues but by vertue of that obligatory power that they haue from the word of God they are foure first the lawes of man secondly oathes thirdly vowes fourthly promises Concerning the first how farre forth conscience is to submit to humane lawes thou shalt know if thou markest these foure rules following Concerning the first how humane lawes doe binde wee shall know Rules to vnderstand the subiection of conscience to Mans laws if wee ponder these foure Rules Lawes of men whither they bee Ciuill or Ecclesiasticall doe binde the conscience so farre forth as they are agreeable to Gods Law 2. As they conserue order or keepe from confusion and doe not take away Christian libertie 3. For if they haue these conditions they are obligatorie and binding by vertue of the fift commandement Honour thy father and particular precept giuen by Saint Paul Let euery soule be subiect to the higher power b Rom. 13.1 But if it so fall out that these lawes constituted by men be not about things indifferent but good in themselues that is to say commanded of God then they are not properly humane but diuine and therefore doe altogether binde the conscience Lastly if those lawes doe prescribe things that are euill they are so farre from hauing any power ouer the conscience that the conscience is most strictly bound not to obey them c Act 4.19 Conscientijs velle dominari est arcem coeli inuadere Wherefore we plainly affirme against the opinion of the Papists that neither Ciuill nor Ecclesiasticall iurisdiction hath any CONSTRAINING or compulsiue power immediately and directly ouer the conscience so that it was well said of Maximilian the Emperour to seeke to domineere ouer the conscience is impudently to inuade the tower of heauen And of * Cited by Alstedius in Theol. Cas c. 2 p. 10. Tria sunt homini impossibilia c. Psychotyranno plusquam Pharaonicam Phalaricam Stephanus King of Polonia Three things are impossible to man to make something of nothing to know things to come and to rule or Lord it ouer the conscience That same Psychotyranny therefore of the Papist which is most cruell most Pharonicall doe we detest and abhorre Rule 2 Secondly the POLITIKE lawes of man haue so farre an obligatory power in the conscience that the violating of them especially if it be ioyned either with the offence of their brethren or contempt of authoritie it is iustly to be accounted for a sinne against God though not immediately Rule 3 Thirdly the ECCLESIASTICALL lawes of men are either of things necessarie without which an order and decorum cannot be kept in the Church or else of things indifferent Those that are of things necessary doe binde by the force of that diuine law written by Paul Let all things be done decently and in good order d Cor. They that are of things meerely indifferent doe not binde so strictly except the neglect of the same occasioneth offence to the weake or be with contempt of Ecclesiasticall authoritie This for information about the mediate binding of conscience by humane lawes Secondly An oath bindes conscience How an oath binde conscience if it hath these foure conditions First if for the matter of it it be of things certaine and possible Secondly if for manner it be made or taken without guile sincerely and honestly Thirdly if for the end it be to Gods glory or the publike good Fourthly if for the author it bee taken by those who haue power so to binde themselues Therefore Herods oath did not binde his conscience because it did not tend to Gods glory and was of a thing beyond his commission with warrant to performe But if an oath hath I say those conditions it bindeth by the vertue of that commandement which Moses layes downe Numb 30.2 If a man sweare an oath to binde his soule with a bond he shall not breake his word he shall doe according to all that proceedeth out of his mouth Now in the third place for the subiection of conscience to vowes 3. How vowes binde conscience We must vnderstand that vowes are of three sorts morall ceremoniall and free A morall vow is that promise of morall obedience to the law of God made in Baptisme renued in the Lords Supper And this bindes all Christians at all times A ceremoniall vow is a promise of ceremoniall obedience in the Old Testament such as was the vow of the Nazarites e Leu. 27. And this did onely binde those who made it A free vow is a promise of performing some outward thing vndertaken for the cause of exercising pietie as vowes of fasting or the like for furtherance in the exercise of prayer of repentance c. And this is of a binding power if there be in it first a congruitie with the word of God secondly no repugnancie with our calling thirdly if it be no spoyler of Christian libertie and finally be not made out of an opinion of any meriting thereby If I say it be thus qualified and limited it binds conscience by the power of that diuine
hast committed the same A caution I perswade thee not to auriculer confession as the Church of Rome enioynes her penitents but to that which Dauid and Peter and Paul haue vsed to confesse to God and in case of necessitie to some faithfull Minister to some Christian brother when as otherwise thy conscience cannot bee setled and satisfied Plurimum enim ad peccatae emendanda valet confessio Chrysost in Gen Hom. 9. Alas what will it auaile thee to hide any of thy sinnes when as the Lord knowes all thy sinnes And how canst thou truly amend any one when as thou wilt not acknowledge euery one How highly doth one of the f Aug. ad fra in Heremo Hom. 30. 2. Dissipatrix vitiorum restauratrix virtutum c. Ancients extoll this duty calling it the dispeller of vices the restorer of vertues the oppugner of Deuils Oh holy and admirable confession thou stoppest vp the mouth of hell thou openest the gates of heauen Nothing shall remaine in iudgement against them who are by this purged from their sinnes I might vse many arguments to perswade to this but time would faile mee neither doth the text in hand require it of mee The treatises of repentance haue done it for mee onely that which I wish thee vnto is ingenuitie in confessing to abhorre hypocrisie and doe it sincerely to auoyde partiality and doe it throughly as well concerning sinnes of omission as commission of failing in the manner of good duties as neglecting the matter plaine dealing is alwaies the best and is that which will bring most rest vnto thy soule Hoping that this shal suffice to mooue thee I leaue this doctrine and proceede to the next which is this Doct. 4 That the conscience keepes a faithfull register Conscience is a faithfull recorder See heere what a true record of that wrong offered to Ioseph the consciences of these brethren tooke and kept It had set downe euery circumstance in the same how they had beene pittilesse vnto him stopt vp their eares against him yea as it is very probable how they had gulled their aged father concerning him making him beleeue that some euill beast had deuoured him Conscience had not lost one whit of the cruelty the villany they had committed against him but had set downe euery iot and title of the same Such an infallible register of Iobs deedes did the conscience of Iob take the particulars whereof it presents vnto him in the time of his extreamitie as is euident in sundry places of his booke In one place remembring his perseuerance in grace his loue to the word My feete hath held his steppes his waies haue I kept and not declined Neither haue I gone backe from the commandement of his lippes I haue esteemed the words of his mouth more then mine appointed foode g Iob 23.11 12. In another place presenting his iustice and righteousnesse his charitie and mercifulnesse to the poore h Chap. 29.12 13 14 15 16 17. I deliuered the poore that cryed and the fatherlesse and him that had none to helpe him The blessing of him that was ready to perish came vpon mee I caused the widdowes heart to sing for ioy I put on righteousnesse and it cloathed mee my iudgement was as a robe and a diadem I was eyes to the blinde and feete to the lame I was a father to the poore c. In another place remembring his obedience I made a couenant with mine eyes that I would not looke vpon a maide to lust after her I haue not walked with vanitie neither hath my foote hasted to deceit that whole 31. chapter being nothing else but a register of his obedience which his conscience had set downe before for his comfort against that time of need What shall I speake of Dauid Ezekiah and the rest whose goodnesse was recorded in their owne consciences whatsoeuer the wicked did goe about to accuse and oppose them withall What a faithfull register of Pharaohs iniuries against the Israelites i Exod. 10.16 of the Israelites against Samuel k 1. Sam. 12.14 of Saules against Dauid l Chap. 24.17 of Ananias and Saphira against the Primitiue Church m Act. 5.2 all their consciences had taken the word of God doth record and some of their owne mouthes did report Hence it is that conscience is compared to a booke For looke as in a booke men set downe things which they would haue faithfully remembred so the conscience takes notice of those things which man must and shall remember Hence is that vsuall prouerbe amongst vs. The conscience is a thousand witnesses Why so Reason 1 First God is the Lord of the conscience now the Lord is the God of truth cannot deceiue and therefore whatsoeuer he sets down in the conscience must needs bee true what euer he that commands the conscience will haue the conscience keepe must bee faithfull and hence it is that it takes and keepes so infallible a bill and accounts Reason 2 Secondly the conscience goes not slightly and carelesly to work in taking an account of things but solidely and substantially it maketh sure worke For in the minde which sence make the seate of conscience there are three faculties which are as it were the parts of conscience 1. There is intelligence either contemplatiue or practicall 2. There is election 3. There is iudgement or the facultie of iudicatory Now each of these performeth a seuerall office First Intelligence contemplatiue hath an office 〈…〉 out 〈◊〉 principles and grounds for information Intelligence practicall to make or draw out practicall minors for practicall syllogismes from those principles which contemplation findes out or if you will more plainly it is of office to shew truly what we haue done or what we haue not done for our owne particular Secondly Election is of vse to ioyne maiors to those minors that is to shew vs that that is good or not good euill or not euill which wee haue done Thirdly iudgement or the iudiciall facultie as I said is exercised in pronouncing the reward or the punishment due for what we haue done Now then if conscience be busied about true grounds for information if secondly vpon these grounds it shewes vs directly what particular things We haue done nor not done if thirdly it showes the qualitie of the things that wee haue done and that they be either such as ought to be done or ought not to be done if finally it pronounces truly the reward due or the punishment due must it not needes take a faithfull account and be a faithfull recorder of our deedes I can see nothing to the contrary If Iob or Dauid c. haue the gift of generall vnderstanding in the word of particular or practicall vnderstanding of themselues and their owne actions if they can conclude from that word that such things ought to be auoided or performed and that they in iustice and equitie are so and so to be rewarded is it much to
be marueiled that their consciences could so faithfully report vnto them their owne innocency and integritie Truly no more to be wondered at then if a man should set downe some true exploite done by some other in a note booke when hee hath a faithfull informer to acquaint him with what the exploite was who the person was that did it when the time of the doing of it was and what reward he had for his labour after he had done it Vse 1 To sundry endes and vses serueth the meditation of this point The first is the glory of God If the heauens declare the glory of God as Dauid sheweth Psal 19.1 the firmament shew forth his handy worke vndoubtedly the conscience of man can do no lesse The one is the booke of nature as well as the other It is true there is some difference betwixt them for the one is internall written on the inside the other externall written on the outside yet heerein they agree that both of them containe in them Lectures of the Makers praises Is his wisedome magnified in the booke of the creatures And is it not as well in the booke of the conscience Is his goodnes manifest in the one and not conspicuous in the other Doth the one shew forth the praise of his power and not the other declare the glory of his greatnesse Wonderfull is the Lord in all workes m Mirandum sane opificium Dei in hominibus est conscientia Heming Synt. p. 156. wonderfull also in this one of his workes His wisedome wonderfull his mercy wonderfull his power wonderfull I may adde also his iustice wonderfull His wisedome I say for all the Art of man cannot inuent so exquisite a thing cannot pen so faithfull a record as conscience is Prognosticators that fetch their wisedome from the Persians who were once accounted the great Sophists of the world * Diogen Laert Vit. Phylosoph l. 1. p. 12. Historians that fetch their knowledge either by the eye from that which they behold or by the eare from that which they heare may compose Kalenders pen Volumes yet may faile in many things they set down and deceiue themselues and their readers but in this volume of mans conscience whatsoeuer the Lord of the conscience sets downe be it good or euill it is most infallibly and vndoubtedly true 2. His n Quod ipsum diuinae misericordiae est quae hominem generi concessit vt vnicuique nostrum nisi tum esset in deprauabile iudicium conscientiae c. Chrysost in Gen. Hom. 4. mercy is wonderfull in that he giues a man so faithfull a recorder to set downe all the good acts that for Gods glory he vndertaketh and performeth and to suggest vnto his thoughts all his failings that hee may quickly turne vnto the Lord from them and recouer 3. His power is wonderfull in that he can rule the conscience in despite of Satan to excuse a man with the register of his integritie let Satan tempt him to despaire to accuse a man with the recordes of his iniquities let the deuill labour what hee can to make him secure Lastly his iustice is wonderfull in that he hath made this conscience as a continuall witnesse in the wicked mans heart to challenge him without failing for euery thing wherein he is guiltie wherefore good Reader whensoeuer thou thinkest vpon the faithfulnesse of conscience in keeping of recordes be not forgetfull to giue the Lord the due glory of these his attributes appearing and shewing forth themselues in this wonderfull and admirable worke of the conscience Vse 2 Secondly doth conscience keep a faithfull register then be we admonished in the feare of God to take heede of committing sinne in secret For conscience will record it and set it downe that is most certaine The twy-light will little auaile the adulterer to take his fill of lust in the night will little profit the swaggerer to be drunke in the darke shoppe will little aduantage the deceiuer to cheate in The wiping of the mouth the cleansing of the out side of the cuppe the new moones the spreading abroad of the hands c. will little auaile the hypocrite to deuoure widdowes houses withall to couer his iniustice the malice in his heart the blood in his hands withall Conscience hath such piercing eyes that it can see in the darke it is such an excellent Scriuener it can write in the darke Goe thou about the deeds of darknesse after the darkest manner that can be it takes notice of all it will pen down euery iot tittle and circumstance in all I tell thee in the Court of thy Conscience the Law is written that thy faults may abound in thy remembrance and that it may bring o Vt vetera latentia de licta in lucem pro ducat Brent in Rom. 1343. both thy olde and secret sinnes to light beware therefore in any case not onely of open and grosse sinnes but also of secret and close sinnes It was well said of a p Tertull. de Idololat p. 735. cur enim lateas cum ignorantia alterius tuam conscientiam contamines Diuine Why keepest thou close when as with the ignorance of another thou defilest thine owne conscience It was well said by an q Senec. l. 1. ep 43. ad calcem Si turpiae quid refert neminem scire cum tu scias Heathen If the thing bee dishonest which thou doest what wil it auaile though no man know it if thou thy selfe be priuie to it Yea what will it profite thee though all men should praise thee if thine owne conscience doth accuse thee r Gregor in Ezek hom 9. Quid enim prodest si omnos laudent conscientia accusat Mihi sufficit conscientia mea Aug. ad fr. Her 5.53 Therefore I say auoide that which is abhominable in Gods sight let not the most secret place encourage thee to any sinfull practise alwaies remembring this that thy secretest euils are not onely set before the sight of Gods countenance but also noted downe in the booke of thine owne conscience which one day shall be opened to thine eternall shame without serious and speedie repentance Vse 3 Thirdly here is comfort to all Christians against those euill surmises that are vniustly conceiued against them against those contumelious speeches that are wrongfully vttered of them Some charge thee peraduenture with this thing to disgrace thee others with that to take away thy name from thee as the Iewes charged Christ to be a coniurer Å¿ Math. 12.24 Iohn Baptist a Demoniacke t Math. 11.18 Paul a seducer u Act. 19.26 Chap. 24.5 Steuen a Blasphemer * Act. 6.23 But haue thou recourse to thy conscience That same inward witnesse and iudge that I say hath taken a faithfull record of what thou art and hast beene and if that defends thee what hurt can it be to thee though all should disgrace thee x Quid poterit
obesse fi omnes derogent sola conscientia defendat Gregor in Ezek. hom 9. For looke as the Sicophants false praises cannot heale an euill conscience no more can the Slaunderers contumelious speeches wound a good conscience Doe others accuse thee of drunkennesse and thine owne conscience testifie thy sobrietie others charge thee with fellony and thy owne conscience witnesse the contrary doe others raile on thee for hypocrisie and thy owne conscience witnesse thy sinceritie c. Beleeue thy conscience which is a faithfull testimonie and cannot deceiue thee against all those lying obloquies wherewith euill mouthes goe about to depraue thee The y Ouid. Fastor lib. 4. Consciamens recti fama mendacia ridet Heathen could say that A minde conscious of its owne honestie laughes to scorne lying infamie Be then the reports that are maliciously and falsely raised of thee what they can be let the innocencie of thy conscience be a z Murus a heneus esto nil conscire sibi c. Horat. Epist l. 1. Epist ad Maecenaten Ambros de offic Bene sibi conscius falsis non debet moueri conuitijs nec aestimare plus ponderis in alieno esse conuitio quam in suo testimonio brazen wall vnto thee to beare and beate of those discomforts which by that meane may be occasioned in thy soule For as Ambrose saies worthily Hee that hath a cleere conscience ought not to be troubled at false slaunders neither must he esteeme another mans reproachfull tale against him of more weight then his owne priuate testimonie within him Looke thou poore Christian more to thy conscience then fame for a Falli namque saepe poterit fama conscientia nunquam Senec. Epist 72. fame may oftentimes be deceiued but conscience neuer in the things which it recordeth Vse 4 Last of all doth conscience keepe a faithfull register How carefull then ought wee to be to commit the best things we can to its custody How happy will it be for vs in distresse at death and the day of iudgement to haue our consciences produce to our comcomfort and our glory our holy thoughts and meditations our deuout prayers and ciaculations our vertues of louing fearing depending on seruing honouring the God of heauen our teares and sighes for our owne sinnes and the sinnes of the times our ardent wishes conscionable endeauours for Sions wel-fare our denials of our selues our workes of charitie towards the soules persons states and names of others our goodly counsels Christian instructions holy examples giuen to them that are yoaked with vs that are vnder our gouernment that dwell by vs that are acquainted with vs Oh how sweete how comfortable a a thing I say will it be vnto vs to finde a bedrole a catalogue of such things as these are when these sealed bookes sealed to the world-ward of our consciences come to be opened and vnclasped Oh beloued if we would haue conscience faithfully relate these things then let vs carefully labour to haue our share in these vertues let vs conscionably practise these things now that conscience may record them and keepe them against such aftertimes For whatsoeuer we commit to it it is an infallible and trusty keeper of it It is as b Hugo de Anima l. 2. c. 9. Aureum Reclinatorium Arca foederis Thesauris Regis one calles it a golden closet the Arke of the couenant the Kings store-house intimating thus much that like as in a closet a woman layes vp her best Iewels like as in his treasurie a King stores vp his richest treasures against the time and neede of vse like as in the Arke were reserued the rod of Aaron and pot of Manna for a memoriall to the Israelites So in a good conscience the precious gemmes of inward graces the heauenly treasures the budding rod of outward vertues are reserued and kept in store for the Christian that hath them to be vsed by him when time serueth when neede requireth to be remembred of him to his priuate comfort and to his glory amongst others when there is neede of the memoriall Not one teare shed for thy sinnes by way of hearty repentance not one prayer made to Gods Maiestie out of a deuout and contrite spirit not one dutie performed in a conscionable obedience to Gods will not a cup of cold water giuen to a disciple in the name of a Disciple but as God sees it so conscience notes it how frequent how abundant then in these and the like yeares in these and the like duties oughtest thou to be that this faithfull notary of thy conscience may bee stuffed with good things for thy comfort not with euill for thy terrour What neede of pressing hath this dutie in regard of the desperate carelesnesse of most people who regard not how emptie of grace how full of sinne their hearts be how voyde of good fruits how abounding with euill fruits their liues be They care not what Items for murther for theft for wantonnesse for vsurie briberie blasphemie hypocrisie cosenage pride malice neglect of the works of pietie to God of mercy towards their neighbour they commit to the booke of their conscience as though it were a booke neuer to be opened as though the doctrine in hand were an vntruth and conscience an vnfaithfull parchment either full of blancks or lyes In stead of praying they will sweare in stead of blessing they curse in stead of fearing God they dare him of louing him they hate him of trusting in him they murmure against him of frequenting his house they frequent the stewes the tauerne the play-house in stead of a righteous carriage towards man their conuersation is vnrighteous in stead of a sober carriage in regard of themselues they are most intemperate vnruly neither can reason nor religion bridle their affections Poore CONSCIENCE hath nothing but THESE things to record for the time present to report to bring forth in time to come which is a most lamentable thing to consider I would these desperate creatures would goe to c Nature to schoole An euill conscience saith that may oftentimes be safe yet it is neuer secure that is to say although an euill mans conscience bee many times without present terrour yet it is neuer so carelesse but it is a recorder in taking account of thoughts words and deedes it is neuer idle There 's Natures position what is the vse shee makes of it Marke what followes Therefore thou shalt commit nothing to conscience d Itaque nihil ei commiseris nisi quod amico comittere possis but what thou maiest commit to a friend And what that is euery one almost knowes To friends secrets are committed and if our secretest deedes bee good conscience will be our friend to blaze them forth to our comfort and renowne and that most faithfully vndeceiueably though the world takes no knowledge makes no acknowledgement of the same Doct. 5 I passe on now to the 3. point in the second part of my text