whereon my Apostle founds his disputation against the pretended perfection of Legal ceremonies and may be thus simply proposed Worshippers once purg'd have no more conscience of Siâ—…s Divis In the handling of which words not to be burthensome to your attention I shall insist only upon these three particulars Here 's first a Disease and that 's a troubled Soul conscience of Sins Secondly here 's a Remedy namely one spiritual Evacuation once being purg'd c. Thirdly here 's the State of the patient after recovery positively peace and quietnesse but here expressed only by a privative particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} none or no more no more conscience of Sins I confesse that here are Patients too implied in this first word Worshippers Buâ—… this particular shall stand as an Introduction to those that follow and serve only to entre at your patience You whom this dayes devotion doth make partaker of that goodly Title you that in this place and at this time are come to worship to fall down and kneel before the Lord our Maker hearken while I shew unto you first the nature of this Disease and with all the many several degrees of it Secondly the condition of the Remedy and therewith a several application to each particular distemper and in the last place our happy estate after recovery together with the Truth of this whole proposition in what cales and how â—…arr it proceeds Worshippers once purged have no more conscience of Sins And if my discourse by Gods Blessing may be so effectual as to leave among you the happy Eruits of a good Conscience it will be a blessed Antepast and most convenient to go before that great Banquet or Feast that attends you Part 1. The Disease a troubled Conscience The Invention that first made us acquainted with forum conscientiae a Court of Conscience seems to have made that power of the Soul an absolute Iusticiarie And indeed a slight enquiry will easily make it manifest that there are not more solemn proceedings in a civil Court than in the Tribunal of Conscience only what 's there committed to the execution of many several Persons is here strangely dispatcht and done by the able disposition of one only Faculty Conscience is in it self both Informer to accuse and also Witnesse to testifie It 's a Judge to give sentence and an Officer likewise to do Execution so that the Meditation of the Psalmist hath already interpreted my discourse I am fearfully and wonderfully made For Is 't not a wonder to see a man sit in Judgement against his own Soul Is 't not Fearful to see him impartially becomming his own Executioner and yet this Truth wants no examples Witnesse Iudas his Conscience in the 27. of Mat. that both accused the Sinner and gave in evidence to prove him guilty that both condemn'd and hang'd the Traytor Conscience then is that Judicial Facultie of the Soul whereby we apply our general knowledge of what is good and ill unto each particular Action and so both enjoyns performance of the thing it approves and condemnes every adventure and attempt that we make upon the contrary The light of nature had taught Cain not to shed any mans bloud williâ—…gly thenâ—…e â—…is Conscience condemnes the Slaughter of his Brother Abel The law â—…ad informed Davidâ—…ot to lay hands upon the Lords An yâ—…ted and thence to have but râ—…nt Sauls coaâ—… was censur'd by his tender Conscience as if the Kings Robes had beeâ—… as sacred as his Person and Treasâ—…n might have been committed against his very garments 'T is this that when we are quiet Counsels us when in motion directs us if we intend ill it checks our purposes if good it gives encouragement to our designs Thus is the course of our whole liâ—…e become subject unto the Cognisance of this Court of Conscience here our words must be censur'd and our Actions aâ—…aign'd and what â—…'re shall be decreed by this Authority our best way to be at quiet is to be obedient But we oftentimes wrong the Iustice of this Court by giving too facilâ—…an ear to our inordinate affections which through the violence of their tempting commands make us to slight her verdicts neglect her decrees and then Conscience which was given us at first for our health and to be our Guide becomes unto us only a remembrancer of our fallings and seeing we entertain her not as a remedy by observing her commands she becomes at last a Disease to us and like the Cachexia of a bad stomach continually upbraydeth us with our Transgressions Which distemper yet as I conceive it is as unfitly called mala conscientia an evil Conscience as if we should call him a Trayterous Iudge who condemnes a villane for conspiring against his King And therefore my Text most properly calls it not a Sinning Conscience but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Conscience of Siâ—…s not as if it were it self diseased but because it bears witnesse of our infection I confesse the Apostle chap. 5. v. 15. of the Epistle to Titus tells us of some whose Consciences were defiled and it 's true saith Aquinas Par. 1. Quae â—… 19. Art 13. inquinatioinest conscientiae at non â—…anquam accidens in subjecto sed tanquam cognitum in cognitione Their Consciences then were said to be defiled for no other reason but because they accused those Sinners of their notorious filthinesse Besides I find 1 Cor. 8. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Weak or sickly Conscience which as though Sins were grown scarse produceth a new kind of impieties and through a doubtful uncertainty concerning what she goes about becomes the unhappy Mother of her own affliction Ea enim est vis Conscientiae saith Peter Martyr ut opus adiaphoron cum dubâ—…et mâ—…lâ—…m reddat For Conscience saith he hath that unâ—… property that its able to bring forth Sin out of indifferency and to make a fact lawâ—…uâ—…l iâ—… its own nature become damnable by her suspition according to that Rom. 14. He that doubteth is damned if he eat Thus is shee not unlike a man that is overfearful of sicknesse qui omnem corporis calorem calumniatur as Seneca speaks that belies his own health and turns his very Fear into a Fever Yet if we enquire into the several faculties of Mans Soul we shall find that the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is there to be taken in the largest acception as it comprehends also that other animal facultie which the Schools call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and consequently that Weaknesse which the Apostle mentions to proceed rather from an imperfection in their Knowledge than from any defect in their consciences properly speaking For had a constant {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} resolutely informed those weak Corinthians that an Idol was nothing had they undoubtedly known or been perswaded that whatsoever was sold in the Shambles was of like
indifferency their mouths would scarsely have offended their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nâ—… would their Consciences have ever check'd for eating part of the Heathenish Sacrifices But their knowledge or persuasion concerning that being but doubtâ—…ul and imperfect begat in them that affliction which might well be called a weak Conscience I mean ex parte causae because it proceeded from so grosse a weaknesse in their understanding Neither yet do I free Conscience it self from partaking somewhat in the calamity of Adams fall whereby as the other Faculties of the Soul so likewise this of Conscience hath lost much of her primitive Integrity It 's now become dull and unapt to attend so exactly as it should to what the understanding directs it s become sluggish and will not alwayes speak though knowledge hath given its full and cleer information No doubt David knew perfectly that to be an Adulterer was by the law of God to be accursed yet how long did his sleepy Conscience conceal the sad consequence which she should have inferred and suggested to him upon his attempt with Balshebah How long did she forbear to tell him Thou hast committed Adultery with Vriahs wife Therefore thou art accursed David was many Months some say a whole year before his Conscience spake to him and wakened him to that good Confession I have sinned against the Lord Nay this power was so farr decayed and as it were stupifyed in him that probably it had still continued silent had not Nathan prompted it God must send a Prophet to supply the negligence of his carelesse Conscience that so though it of it self had no power to speak yet with Rock and Mountains to help it it might be able to give an Eccho to what he should deliver when he made that dreadful remonstrance to David 2 Sam. 12. 17. Thou art the man Thou hast slayn Vriah the Hittite with the sword and thou hast taken his Wife to be thy Wife and therefore thou art accursed the sword shall not depart from thy house thy wives shal be given to thy Neighbour I consesse then this Faculty of the Soul Conscience is in it self some time distempered and may then very well undergoe the censure and name of a Sinning Consciece But my Text speaks of another sort of Malady which troubles and infests the Conscience while Conscience is in it self in perfect health and diligently accuseth Sin only the worshippers themselves are out of Tune they are distempered The Discase then that I am now to declare and treat of is a Malady not so much in as from the Conscience Conscience now supplyes the place rather of a Discoverer than a Receiver and may properly enough bear divers special Appellations according as it stands divided or looking unto several degrees of Sin I will name only two at present There is conscientia peccati ex partereatus A Conscience which not only Testifies we have sinned but affrights us too with the guilt of Sin and makes us out of a Iense of our own unworthinesse and the deepnesse of our guilt to doubt of pardon which fear yet if it be moderate doth not utterly dismay or drive us to despair of it Secondly there is conscientia peccati ex parte victimae a Conscience which not only questions our Sins but our Attonement too not only tells us we want a pardon but that to procure it we stand in need of a farther Sacrifice This is it which my Apostle chiefly insinuates according to St. Chrysostomes exposition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in that the Jews did offer Sacrifice it shews that they had a Conscience which accused themselves of Sin but that they did it continually argues they had a Conscience too which accused their Sacrifices of imperfection Whether I have now rightly named Conscience of Sin a Disease or not let Galen himself be judge Bring him a man whose guilty thoughts do most clamorously affright him with the fearful alarums of some crying Sin let him see his countenance distracted his face withered his flesh consumed Let his bones be vext as were Davids in this case and let his moisture be like the drought in Summer either his rules contain noâ—… a perfect survey of our bodily infirmities or else they must confesse this man distempered But could we see likewise those aniatus ictus as Socrates speaks in Tacitâ—… those wounds and stripes which so dreadfully afflict his threatned Soul could we see his confused thoughts choaking one another could we see how all his Meditations and purposes are made abortive before they be halfborn we should soon conclude him not only Sick but that his Disease is past Galens help that no earthly Pharmacon or Dose how Soveraign soever to the Body can do him good and consequently that he ought to be sent to my Apostle for remedy which is contained in my second part and I am now to speak of it namely of The Remedy of this Disease Part 2. We â—…eed not distrust the efficacy of that Medicine wherein the Physician himself disdainâ—…s not to become the chief ingredient and this will appear to be our case if you 'l but hear Saint Iohn describe the potion The blood of Iesus Christ saith he chap. the first of his first Epistle cleanseth us from all Sinne This then is that Divine Catholicon that all-sufficient remedy which God from all eternity ordained for the cure of mankind and which in the fullnesse of time he sent into the world to that purpose that is actually to effect the work by altering of Religion and changing the present shadows and imperfections into Truths and substances the many and but empty Ceremonies by which the world was then busiâ—…d into one absolute and well-pleasing Sacrifice So my Text hath it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} This great cure was to be wrought at once and is therefore perfect because it needs no repetition For that faith which the Synagogue professed was therefore necessarily attended with a conscience of sins because she expressely taught and prescribed to her followers a reiteration of sacrifices for that must needs cause them to suspect the sufficiency of each former Attonment But the very Tenour of our most holy profession fully cures us of that doubting disease in as much as it plainly assured us that Christ having once suffered the wrath of God exacts no further satisfaction So my Apostle in the 9th chap. of this present Epistle at the 26th verse In the end of the world saith he hath he appeared once to put away sinne by the sacrifice of himself Dares Rome then tread the steps of old Hierusalem doth she affect to turn this very remedy into a disease For what else is her sacrifice of the Masse wherein their profession is that they dayly offer up again the body of Christ thinking by their sacrilegious repetitions to adde some new suficiency to that great oblation So truely may it in these Christian
and yet not know it After this remedy followes our happy estate of health attended with the blessing of peace and quietness being in my last part shadowed out only under a negative description {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} no more conscience of sinne The happy Estate Part 3. I dare not undertake to describe this happinesse for I find it passeth all understanding much more all discourse of man To call it health or peace or joy in the Holy Ghost were to name it rather than to expresse it so mysteriously happy is this estate that its conceived onely by being enjoyed I shall therefore make use of my Apostles modesty and call it onely no conscience of sin yet doth this Brevity include a panegyrick of praises for you know all excellencies are defin'd by Negatives Nor do I hold it a weak argument of perfection that Sathan so much desires to counterfeit this Estate seeing things of mean condition are no objects for imposture men do not usually counterfeit Brasse or Copper but Gold and Silver And therefore Satan that grand Impostor and deceiver of souls that he may more securely cheat us of that which is true labours with all subtlety to work in us a false similitude of this blessednesse and in stead of leaving us no conscience of sinne many times leaves us no conscience at all Saint Paul chap. the 4th of his fiâ—…st Epistle to Timothy verse 2. fiâ—…ly describes such deluded ones {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} men of seared consciences as we say in English or rather as Beza somewhat more Emphatically seemes to render it such men as an hot Iron set on fire surâ—…ly by Hell hath not seared only but cut off their consciences quite Hâ—…u miseri servitutem qui intelligunt miseriores qui non intelligunt cryd the Orator and I may well in this case be his Eccho Miserable are those men that feel the burthen and bondage of daily transgressions but most of all unhappy are they that serve sin and do not perceive it Canst thou then being a Noah beget a Cham make laughter the sonne of drunkennesse canst thou after a beastly surfeit jest at it instead of weeping canst thou lye in wait to deceive chastitie and then impudently boast of those Actions of which nature her self is ashamed If you be such Beloved it behoves me then to turn this part of my Sermon which I intended for your consolation into some Funeral discourse and set my self rather to deplore than congratulate your estate your disease is not cur'd but chang'd in stead of the Fever the burning Fever of a tormenting guilty conscience you are fallen into a Lethargie or dead sleep of unsensibleness and stupidity of spirit in a word you are dead not living Yet seing the dead too shall hear the voice of the Gospel of Christ I must not forbear to call upon you Awake therefore thou that sleepest in the security and senselessenesse of sin awake and stand up from the dead that Christ may give thee life Take and consider well these few lessons I shall give thee they may possibly help to recover thee Leaâ—…n first to be diseas'd that thou maist be healthfull let the Terrours of the Law threatning sin with death affright thy soul let them enter and wound thy Conscience that so thou maist both hunger and thirst after this remedy by Teares and contrition labour to procure a sense of it and so by degrees at length attain the blessednesse of this happy estate wherein those accusing thoughts shall be silenced those distractions quieted and composed and instead of Terrours and amazement thy conscience shall speak nothing but peace unto thee Thus have I discoursd upon the words of my Text apart and shewed you hitherto what I was able to collect from each of them in particular by themselves It remains now that I declare according to my intended purpose and briefly the Truth of this whole proposition namely how far a justified person may be again perplexed with his former transgressions and in what sense mine Apostle speaks when he saith that Worshippers once purged have no more conscience of sin Give me a man then after Gods own heart one who condemns himself with as much severity as he sinnes with fear let his sorrow keep pace with his transgressions and because he must daily offend let his life be a perpetual repentance yet may even such a Iob such a just man and carefull walker with God be afflicted with his passed offences after a setled confidence of Absolution He may hold himself for their sakes unworthy of the blessings of this present life as Saint Paul thought he deserved not the high attribute and Title of an Apostle because the Christian Church had sometimes groaned under his persecution I am not meet saith he to be called an Apostle because I persecuted the Church of Christ yet I was received to mercy because I did it ignorantly through unbelief I was received to mercy that argues his confidence of forgivenesse I am unworthy to be called an Apostle that shews there was a conscience remaining in him which some way accused his sin Nay in respect of Temporal punishments our consciences are of so large extent that they bid us fear sometimes when our conceit tells us that others offend For Deliâ—…ant reges plectuntur Achivi the pestilence may invade all Israel upon Davids offence and though it were the Son of Kish onely that unjustly flew the Gibeonites yet may the famine starve all Iudah in the reign of the son of Ishai for that offence Upon this conscience of sinne doth our English Letany not without good cause give entertainment to that petition Remember not Lord the offences of our Fore-Fathers although I confesse vehemently opposed by that sort of men who professe themselves enemies to our whole Liturgy and whose zeal in this as in diverse other cases of like nature is manifestly of great prejudice to their judgment But I have no occasion to speak more of them at present 'T is true Ieremy hath long ago censured that murmuring proverb of his people the Fathers have eaten the sour grapes and the childrens teeth are set on edge and not without cause for it was as false as common For Iudah her self never eat more sour grapes than in the time of that weeping Prophet and whereas sometimes she tasted onely and set her teeth on edge now she eat and surfetted The sinne then of the Fathers was punished in their posterity but not without the childrens offence and when they also cease not to continue their Fathers sinne they may justly expect a severer punishment now which of us dare say I am innocent I have utterly declined my Fathers sinnes It we dare not or cannot say thus if our own consciences would fly in our faces and give us the lye in case we should what mervail is it yea what obstinate perversenesse were it if we should refuse to make our petition to