that her name is become unsavory the very mentioning of Conscience is nauseated by every prophane Belialist It 's high time therefore to crave the help of an Angel yea the Angel of the Covenant Jesus Christ the Saviour to roll away the stone and to raise up our dead friend Conscience as sometimes he raised up his dead friend Lazarus This worke of raising the dead is proper unto God onely yet may an omnipotent God use impotent man in such a worke as Elisha in raising the Shunamites dead son to life 2 King 4.34 Act. 9.9 Act. 40. Paul in restoring Eutychus and Peter in reviving Tabitha aliàs Dorcas Now he that imployed men then in raising dead bodies can and will imploy men still in raising dead soules dead consciences who knoweth what God may do if we do our parts if the Hebrews pray Paul preach and God come in with a blessing on both what shall hinder but that the dead conscience should be revived the drowsie awakened the weake confirmed the troubled quieted the good bettered and every elect soule returne to his rest with some measure of Pauls considence and say I trust I have a good Conscience willing in all things to live honestly The occasion of Pauls pleading a good Conscience I find to be thus Occasion there were certaine ill-affected persons among the Hebrewes who calumniated Pauls doctrine Theophilact in h. l. as tending to the subversion of Moses law so that many who had formerly given their Names to Christ began now to draw back from Paul as a Seducer and false Teacher and so their Affections alienated from him He therefore to cleare himselfe from such false aspersions and calumniations and to confirme and establish the Hebrewes in the truth gives them to understand that he had not dealt fallaciously but faithfully with them in what he had taught them and therefore adviseth them to continue constant in their obedience unto their Teachers and in servent prayer unto God for them For saith he we are assured we have a good Conscience willing in all things to live honestly You may terme this Text Pauls Triumph or his choice Jewel with which the whole world compared and weighed in the Ballance will be found as light as drosse and vanity and without this all things are but losse dung and vexation of spirit 1. Analysis Pauls Conscience 2. Pauls Considence In the first note the quality it is a good Conscience In the second the propriety it is his owne good Conscience I have a good conscience In the second viz. his confidence you have 1. his Assurance we trust 2. the grounds of it built on foure firme pillars 1. His will desiring 2. The Extent in all things 3. The Constancy of his will to walke or live 4. The Syncerity of it namely honesty First of conscience in generall it would be very tedious to shew you the opinions of men upon the definition of conscience all varying in terme Habitus multis dispositionibus acquisitus Habitus intellectualis quâ talis officium est unicum inclinare ad promptè agendum Conscientia verò multas habet operationes quas immedtatè exercet ergo non Habitus Ames de Conscien and some in truth Much adoe there is amongst Divines to find out the Genus or generall terme of it as also the difference Some calling it an act some an habit some a faculty some a power As for the two former they are liable to just exception that call it an act or habit 1. It cannot properly be called an act because conscience many times doth not act as in sleepy men and seared consciences 2. It cannot be properly termed an habit because conscience is innate not acquired The two latter a faculty or power are generally imbraced but especially the last Some leave out faculty because the Scripture hath not yet determined it to be a distinct faculty but calling it sometimes the spirit of a man and sometimes the spirit of the mind of man therefore to avoid all exception I shall pitch upō the last terme namely power as the true genus and so define it Conscience is an inbred light in the mind of man teaching him to follow what is good and to eschew that which is evill and it is called conscientia quasi concludens scientia and it hath a two-fold Act the first is to give Testimony to things whether we have done well or ill if we have done them well then it giveth testimony for us Rom. 9.1 My Conscience also bearing me witnesse and if we have done evill then it testifieth against us Therefore Nazianzen used to call the Conscience Pedagogū animae for as a Pedagogue waiteth upon a Child and commendeth him when he doth well and on the contrary whippeth him when he doth evill so the conscience when a man sinneth it stingeth him like Hornets Deut. 7.20 But when he doth well it alloweth him bids him go on maugre all opposition and to rejoice and sing though in a prison with Peter or in stocks with Paul vid. Weemse divine exercitations But to define it more plainly and fully Conscience is a Relative power in the reasonable Creature Definition which upon determination through the light of Gods law doth either excuse or accuse 1. A power because of the many operations and workings which it dayly exerciseth in us 2. It s a Relative power not absolute Conscientia i.e. scientia cum alia scientia 1. Cum Deo scire 2. Cum seipso scire 3. Cum aliis scire 4. Cum rebus ipsis conscire because what Conscience doth it doth it in Relation to another and therefore called conscience because it knoweth with another with one that is of familiarity with it and witnesseth the truth with it and this is God alone who only knoweth the heart and trieth the reines Hence it is that Paul calleth the spirit of God to second his conscience I speake the truth in Christ I lie not my Conscience bearing me witnesse in the holy Ghost where you may see 3 witnesses produced by the Apostle and all of them without exception namely Christ the holy Ghost and Conscience which is mille testes a thousand witnesses 3. The subject in which conscience is seated it is in the reasonable Creature I doe not say it is in the Creatour for God being holinesse and righteousnesse it selfe needeth not Conscience to order governe and direct him Neither do I say it is in the unreasonable creature because Beasts and Fowles wanting reason must needs want conscience but this I affirme conscience is in the reasonable creature only whether they be men or Angels good or evill Saints or sinners blessed Angels or collapsed Divels this power of Conscience is in them all Q. In what part of man is this power seated A. Tota in toto tota in qualibet parte I will say of conscience in the soule as Philosophers of the soule in the body
It is in every part or faculty of the soule 1. It hath the understanding for its Throne and Pallace where it is cheifly resident and keepeth a compleate Court in the whole soule commonly called forum conscientiae and there as a Judge sits determining and prescribing absolving and condemning de jure 2. It s in the memory and there it acteth as Register or Recorder readily minding and recording witnessing and testifying de facto 3. It s in the will and affections and there Conscience carries it selfe like a Jaylour or Executioner rendring rewarding plaguing and punishing every one sine respectu without partiality The 4 th thing in the definition of conscience is determination Conscience determineth what is good what evill what is to be done what not to be done and so excites or diswades accordingly If conscience say this must be done then must we do it for conscience sake If conscience tells us it is evill Rom. 13.5 then must we forbeare for conscience sake i.e. out of an holy feare of God whereby our conscience may be preserved pure before him 5. The rule by which conscience acteth namely the light of Gods law I do not say by the light of the word Gospell or written Law but more largely by the light of Gods law I meane the law of Nature written in mans heart before the word was written or Gospell revealed For as man had a conscience from the beginning so he had light from the beginning to regulate conscience which was the law of Nature written in his heart Rom. 2.15 6. The last thing in the desinition of conscience is her acting or working upon the light received which is twofold either acquitting or condemning when by her light she determines what is done that it is good or evill she accordingly doth excuse or accuse Rom. 2.15 And thus have you conscience in generall defined and explained Having shewed you what conscience is and in whom namely in the reasonable Creature now in so much as every man hath reason I may safely conclude that every man hath conscience The point of Doctrine is clearly this Doct. There is in every man a power or faculty called Conscience 1. That there is in man a conscience let our Apostle cleare up this truth in himselfe how often doth he call and appeale unto conscience upon all occasions when he was convented before the Coūsell greiveous things charged upō him he appeals to conscience Men and Brethren I have lived saith he in all good Conscience before God untill this day Againe when Ananias commanded them that stood by to smite Paul on the mouth Act. 23.1.2 and Tertullus with all his Rhetoricke before Foelix besmeares him calling him a pestilent fellow a mover of sedition a maintainer of the sect of the Pharisees a polluter of the Temple and what not He hath no way to cast off all this filth but by flying unto conscience shewing his enimies how far and free he was from these base aspersions that it was his constant practice to keep a Conscience void of offence toward God and toward men Act. 24.16 And that you may not think it to be Pauls peculiar but common to others with him we approve our selves to every mans Conscience in the sight of God 2 Cor. 4.2 Ob. Though good men have a conscience yet wicked men have not A. It is an usuall saying indeed amongst men here when they meet with such as are very hard in their dealings or very vitious in living to say this man hath no Conscience But you must understand their meaning when they say he hath no conscience they meane no good conscience or no working conscience Be you therefore assured that there is a Conscience in every man and woman be they good or bad not only in Paul but also in Pilate not only in John but likewise in Judas John 8.9 Rom. 2.15 The accursed Jewes wicked Pharisees and Heathenish Idolaters will all acknowledge the being and working of Conscience in them To hold therefore that some men have no Conscience is both dishonourable to God and injurious to man 1. A dishonour to God as if he had given man not a perfect but imperfect soule defective in its principall power or faculty we confesse that the body of man being generated may be maimed wanting a part or member Gen. 2.7 as an eye an eare a hand or foot Anima infundendo creatur creando infunditur Tho Aqu. 2. d. 3. q. 1.4.1 because it comes mediately from man but as for the foule being created and infused by God this cannot be defective but compleat in all this powers and faculties and therefore a great dishonour to God to question his workmanship as men do if they deny man to have a conscience Anima humana non eseminis traduce propagatur sed immediatè à Deo creatur which is a speciall power or faculty in the soule 2. An injury to man 1. Deny man conscience you deny him reason and so confound him with a beast but grant him a conscience and you grant him reason and set him in his proper place as a Lord or master over beasts Ps 8.7 2. Againe deny him Conscience you deny him a Soule one of his Essentials and so confound his manhood which were a great injury to him We acknowledge sin hath brought us to a great losse but not to such a losse as to loose our being we have by Adams sin lost our innocency but not our essence our Excellency but not our existence our soule is defiled not annìhilated our powers depraved not destroyed man is man still hath body and soule partes members powers and faculties all good quoad bonum naturale all naught quoad bonum morale The truth then still stands cleare that there is in every man a power or faculty called Conscience 2. The Reasons why God hath planted this power of conscience in man are two 1. R. To shew his Justice that he will judge righteously God commands judges here on earth to execute righteous judgment Deut. 1.16 to proceed secundum allegata probata to do nothing but upon good evidence and witnesse Now shall not the Judge of all the world do right God hath therefore set this power in man that when God comes to judge him he may have sufficient evidence in himselfe his owne Conscience witnessing for him or against him before Gods Tribunall For God will not condemne without a witnesse 2. R. Is to shew his mercy unto man He knowes man is very fraile labilis memoriae apt to forget his God and to forget himselfe Sometimes he goes forth and forgets to pray unto God for protection and direction sometimes he returnes home and neglects his duty of praise to God for his preservation therefore God hath placed in him this power of conscience as a remembrancer unto him Againe sometimes mens Passions are very high as in Jonah Jonah 4.9 who is
Cor. 5.18 yea as one saith it is Gods proclamation and our Charter of peace containing the largest concessions of peace It is Gods act of oblivion and his act of indemnity Scheffeeld on conse p. 42. 2. Meanes of pacifying conscience is faith As the conscience cannot speak peace with Gods allowance before it be purged so not peace after it is purged without faith This is a grace that will doe both i. e. purify and pacify 1. That faith will purify is cleer Act. 15.9 Faith purgeth the heart and cleanseth the conversation 2. That it will also pacify this appeares Rom. 5.1 Being justifyed by faith we have peace with God through our Lord Iesus Christ Peace is the daughter of faith This is that Dove that brings an Olive branch of peace in its mouth aed presents God a pacified and reconciled father unto us O how sweet is that peace which faith breeds It is a Christians heaven upon earth A bunch of Grapes that growes on the true Vine joy in life peace at death prosperity in adversity staffe in affliction ankere in desperation therefore Christ calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anticipation of heaven 3. The third and last subservient meanes is Repentance The Apostle tells us our consciences must be purged from dead workes Heb. 9.14 and we must have repentance from dead workes We must still acknowledge that it is the bloud of Christ that must purge our consciences from dead workes and so worke peace yet know this that this peace is not wrought in our apprehension neither do we feele this faith without further act Therefore to our faith must be joined repentance though not making of our peace yet for the feeling of this peace Let us now then breifly enumerate the causes principle and lesse principle 1. Christs bloud procuring 2. Christs spirit producing 3. His word proclaiming 4. Faith assuming 5. Repentance declaring and evidencing All these in their order not in a way of coordination but in a way of subordination do effect the sweet peace of conscience which passeth all understanding Phil. 4.7 And is the sweetest companion that ever accompanied man in this vale of mortality Hitherto of the goodnesse of Conscience and how it becomes good namely by the bloud and spirit of Christ whereby it is both purified and pacified In the next place I must commend unto you these 3 things as specially to be minded and endeavoured by you 1. Having of Conscience 2. Holding of Conscience 3. Well using of Conscience 1. First let it be your speciall care to have this good conscience and that you may have it take these few directions 1. Be senseable of the want of it albeit naturally we are all destitute of this jewell yet very few complaine for want of it Some are pure in their owne eyes Prov. 30.12 yet were never purged from their filthinesse their consciences as defiled as ever Others openly profane and wicked that adde drunkennesse to thirst yet when a curse is pronounced against them they will blesse themselves saying we shall have peace I must say to such they are whole need not the Physician Thele are not as yet in a capacity of receiving this blessing Therefore I advise you first to see the filthinesse of your consciences how defiled with ignorance error and hardinesse and having seen it with the leper confesse it and say Master I am uncleane I am uncleane when thy disease is knowne the cure is halfe wrought Tit. 1.15 therefore I say by all meanes to see how thy soule and conscience is defiled 2. Seek out an able Physician that can cure thee thinke not to find him here on earth thou must go to heaven for him it is God that first made thy conscience and he alone it is that can remake it and therefore addresse thy selfe unto him humbly and faithfully acknowledging his power and in the lepers phrase expresse the desire of thy heart and say Master if thou wilt thou canst make me cleane And to quicken thee in this I will say unto thee as the Disciples unto the blind man go he calleth thee Mark 10.49 1. Christs invitation Come unto me ye that are weary and heavy laden and I will refresh you All ye that more and more feel the burden of sin and can find no way to remove it come you all to me and I will ease you of your burden of sin past Ps 32.1 and free you from servitude of it hereafter Sin shall not have dominion over you Rom. 6.14 Therefore as blind Bartimeus when Christ called him forthwith cast off his garment rose up and went to Christ so thou who hast an evill conscience make no delay shake off all impediments and run to Christ the true Phisitian and he will heale thee of thy disease and give thee a pure and peaceable conscience There is water enough in Iordan there is balme enopugh in Gilead to poure into your wounds And there is a Phisitian there too and desires thee to come and will heale thee without money or moneyes worth T is but looking on this brazen serpent and be whole 2. Motive His promise is to cure thee he hath said he will give thee on heart put a new spirit into thee take away thy stony heart out of thy flesh Ezek. 11.18 19. and give thee an heart of flesh Now what is this lesse then to cure thy soule and conscience therefore thou mayest boldly go unto the Lord plead the covenant between God and thee tell him thou hast it to shew under his hand and so hold him to his promise Lord thou hast said thou wilt give me a new heart a new conscience therefore Lord create in me a new heart and renew a pure conscience within me let old things be done away and let all things become new 3. Direction is to observe what thy Phisitian shall advise thee his directions are plainly set downe in his large Phisick book namely the book of Scriptures there thou shalt find what thy disease is the nature and symptomes of it the meanes to cure it also what diet thou must keep in the time of thy disease to be freed from it and what diet afterwards to prevent a relapse Take heed therefore when thy great Phisitian hath advised thee what meanes to use to take off this leprousy from thy soule Doe not slight it as Naaman did Elisha's advice about the leprousy of his body when he advised him to wash in Jordan and be cured the text saith he was wroth 2 King 5.9.10 preferring his owne waters of Abanah and Pharpar rivers of Damascus as better then all the waters of Israel Take heed bee not wiser then thy Doctor credas medico ut valeas follow his directions and thou shalt be healed Eate and live wash and be cleane Thus far by way of preparative proceed we now unto the Physick it selfe in which we find many simples compounded as Naturals and Spirituals added 1. We
God when it is only their owne proud and lying spirit Ezek. 13.3 They are foolish prophets that follow their owne spirit and have seen nothing i. e. they do medle with prophecying of their owne proper motion being driven thereunto by their owne carnall affection and declare nothing but their owne vaine imagination and frothy inventions They would be accounted Physicians for sick soules and wounded consciences but as Job saith they are Physicians of no value For they heale the hurt of Gods people slightly saying peace Jer. 8.11 when there is no peace they preach generally freedome and liberty as freedome from confession of sin and freedome to the commission of sin but whilst they thus preach liberty unto others they themselves are the servants of corruption beware of such And beg of God Pastors according to his owne heart that may feed you with wisdome and true understanding whose lips may preserve knowledge Jere. 3.15 and ye may sack it at their mouth who may be ensamples unto the flock in life and doctrine faith and love spirit and purity England could glory she had such Prophets such Pastors and blesed be God she can yet say she hath such still true it is they lie under a cloud but it is not many yeares since that they were highly esteemed thought worthy of double honour and consulted with upon matters of greatest importment both in Church and State yea Parliament and People invited them to come into Macedonia namely London to help on the great worke of Reformation but now are cast aside as of no value and by many accounted Antichristian and enimies to the Kingdome of Christ and to the power and purity of the Gospel A sudden and strange change but we will lay it upon that envious one whose rage is specially against Gods faithfull Ministers You therefore that love a good conscience make much of such and have them in high esteeme for their works sake because it is the Lords Thus far of having 2. Holding now followes the holding of a good conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5.2 The Spirit of God doth frequently presse us to this holding Try all things and hold fast that which is good i. e. try exactly all doctrines concerning faith or manners and as thou findest them sound and saving so hold them Tit. 1.8 9 Againe hold fast the faithfull word Heb. 4.14 hold fast your Profession hold fast till I come hold fast lest another take thy crowne Rev. 3.11 i. e. the honour and glory promised to such as shall persevere So say I ye not I but the spirit of God hold faith and a good conscience 1 Tim. 1.19 yea above all hold these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold against all adversaries that would withhold Reasons 1. R. Because the labour is as great in holding as having non minor est virtus quà m quaerere parta tueri It cost Paul deare to get a good conscience and so it did to hold it T was his daiely exercise to keep a good conscience void of offence toward God and man Act. 24.16 2. R. Because many have made shipwrack of conscience as Hymeneus and Alexander who giving the reines to a licentious course of life against the dictates of their owne conscience God punished them accordingly by taking away the light of his spirit that in the middest of their course they should lose their most precious spiritual merchandise and be drowned in error and heresy 1 Tim. 1.19 20. as those who in a sea-tempest suffer ship-wrack 3. R. Because the world cannot abide a good conscience as we may see in Zedekiah his behaviour toward Micaiah and Pashur toward Ieremie how uncivilly and rudely do these men carry themselves 1 King 22 24. Zedekiah he smites Michaiah on the cheeke impudently and reproachfully before the King and whole assembly saying unto him which way went the spirit of the Lord from me to speake to thee pretending that himselfe had the spirit of God and thereupon inferres that Micaiah had it not because it could not be shewed how it should passe from the one unto the other So Pashur smites Ieremie and puts him in the stocks and herein shewes himselfe a prime instrument of Sathan perpetrating that against the Lords Prophet which neither King nor Princes nor people durst formerly attempt Jer. 20.2 Thus Amaziah the priest with Amos and Ananias with Paul commands them that stood by to smite Paul on the mouth Am. 7.10 what was the cause of this their rage and fury had these men cōmitted any grosse offence surely no it was only the goodnesse of their conscience that did thus exasperate their rage against them These were the faithfull servants of the Lord that boldly declared the mind and will of God unto them as in conscience they were bound and therefore could not endure them There is an irreconcileable Antipathy between the men of the world and the Saints of God they can no sooner mingle then oyle and water nor better agree then light and darknesse The Spirit that is in you the world cannot receive saith Christ John 14.17 they are convinced that they are conscientious men but as they were wont to say in former times CAIUS SEIUS was a good man but he was a Christian So now Caius Seius bonus virsed Christianus such are good men but they are too strict too conscientious and therefore cannot away with them Thus you see how the men of this world cannot endure a good conscience 4. R. Because the Devill doth more envie a good conscience then any other thing Let men be never so high in honour great in wealth abound in wit and policy the Devil dislikes it not he knowes the better how to make use of them to serve his turne as we sind in Pharaoh Zenacherib Achitophel Herod and others who in their Pomp and power were higher then their brethren by head and shoulders and accordingly more active and ready to do his work That man I say have abundance of these outward things it doth not disquiet but please Satan But when any have a good a pure and a tender conscience this madds the Divel and makes him to set all his instruments on worke to bereave such of their Heartjswell namely a good conscience we may see this in Luther his pure conscience did vex both Pope and Devill Melchior Adam in vitâ Luth. what would not they have done to have strangled his conscience if honour wealth preferment or any outward thing could have prevailed the Pope would have collated all these upon him but one tells the Pope that all these would not doe for saith he Germana illa bestia aurum non curat that German beast meaning Luther will not be won by any or all of these And at another time when great gifts were sent to him he refused them with this most brave and excellent speech Valdè protestatus sum me nolle sic
with the worst tit 1.15 yea my very soule and conscience was defiled But blessed by my good God that hath striken Covenant with me in my blessed Saviour Christ Jesus Ezek. 11.19 hath put into me a new Spirit given me a heart of flesh and hath changed this defiled conscience Heb. 9.14 into a pure conscience a conscience both purified and pacified by the bloud and spirit of Christ Col. 1.20 My greatest foe is now become my greatest friend a most true friend that will not flatter me but deale plainly with me a most sweet freind that will comfort me in the saddest and darkest times and seasons yea a friend that will make me to laugh under the whip Sing when my feet are in the stocks and rejoyce when I fall into many Temptations In a word a most constant friend that will never leave me nor forsake me neither in this life nor in the life to come Death may part Naomi and Ruth David and Jonathan but death shall never parte thee and thy conscience she will be with the in reproach and povertie in sicknesse and distresse in prison and restraint in lyfe in death in Judgment and before Gods Tribunall Oh therefore relate thy happie and blessed change unto others that so thou and they may unanimously prayse God Soe shall thy God be magnified and thine owne thankfull heart reallie and faithfull expressed 2 Use to such as have a good conscience to be such a friend unto them that they would be very Carefull to deale friendly with this friend It is Solomons Advise Prov. 18.24 That he that hath friends must deale friendly and that there is a friend that sticketh closer then a Brother Now conscience is this close friend let Father Mother Husband Wife Child and Neigbour all leave thee This friend will never leave thee nor forsake thee as I told thee formerly Oh therefore deale friendly with thy Conscience give not the least offence unto her but remember she is very tender and will be senble of the least wrong or injury done unto her The Injurie of a friend doth stick closer then the wrong of an Enimie David could say had it been an Enimie that had done me this wrong I could have borne it but it was thou my friend Ps 41.9 yea my familiar friend we tooke sweet counsell Ps 55.13 Take heed therefore do neither disuse conscience nor misuse conscience 1 I say doe not disuse consciene by estraunging thy selfe from her and refusing her Advise and counsell 2 Doe not misuse her 1 Some by making her a cloak for any erroneous opinion or sinfull practice as too to many doe in these our daies who dare to set Gods Image and Supscription upon their owne base coine Are there not many amongst us who impudently and blasphemously affirme that their Mission Message Doctrine and Spirit are all of God They will tell you they are sent of God the Doctrine they teach is the mind and will of God The Spirit by which they teach Is 8.20 it is the Spirit of God But come you to the law and to the testimonie consult the word of God and you shall find there is no light in them They are very Traytors to the King of heaven abusing his Image and Superscription read but the 23 of Jer. and 13 of Ezek. and you shall find that notwithstanding their great Braggs they are but grosse impostours and seducers God tels them He never sent them never spake unto them calls them Dreamers whose Doctrine is but chaffe and their Spirit is not Gods Spirit but their own proud lying and deluding spirit 2. Others make conscience a Cloak for ungodly practices that they may the more clossely oppresse defraud and injure others to the satisfying of their ambitious lusts and Covetous desires such were the Scribs Pharisees of old of whom our Saviour gives us a Caveat that wee beware of them and then describes them that people might the better know them They are men saith Christ that carrie a great shew of Pyetie and holinesse they pray Math. 23.14 yea make long prayers and performe other godlie exercises Luk. 20.46 and all this they doe not syncerely but hypocritically that they may the more easily devoure widdowes houses and consume their estates who entertaine them and doubtles many such there are amongst us at this time who have very faire pretences for most foule practices as Jezabel had who was never more zealous in prayer and fasting then when she intended to to take away the life and livelihood of innocent Naboth now what are these but great abusers of Conscience 3. To these I may Adde a third sort who having abused conscience by some ungodly Art of whordome drunkennesse blasphemy or the like will call for mercy and so be friends It is reported of Lewes the eleventh King of France that he wore in his Hat a Crucifix and when at any time he had blasphemed God or acted any wickednesse He would presently take downe his Crucifix and Kisse it and then he had thought he had made satisfaction for all wrongs even so is it amongst us There are many when they have done any thing against their conscience thinke it enough to Kisse Conscience and cry God have mercy and all is well but let me tell such they are enimies to conscience and let them be assured that at last they will find Conscience an enimie to them yea their greatest enimie Not only a witnesse But their Judge and Tormentor Use of Exhortatiō unto all to be very carefull how they deale with Conscience not to dare to injure it in the least degree conscience I must tell you is verie tender soone sensible of the least wrong if therefore you will hold friendship with her you must resolve to be tender also and that with an holy tendernesse I say an holy tendernesse and the rather because there is too much tendernesse in the world which is very hatefull unto a good Conscience 1. Some are very ready for the practice of sin Unholy Tendernesse but they are so tender as they cannot endure the least touch of reproofe for sin They are like those whole bodies being full of boyles and botches cry out unto such as come neer them Oh do not touch me and all because of the soares and and the ulcers they beare about them Thus is it which many a wicked man and woman who having many ulcers of sin running upon them will not indure their Christian friends nor yet their faithful ministers and Teachers but cry out like those in Isaiah who said to the seers see not to the prophets prephesie not unto us right things but speak smooth things Is 30.10 prophesy deceit They cannot indure to heare the truth of God but a lie not to have Gods Judgmēts threatned but themselves to be slattered though it turne unto their owne ruine Such tender persons were Amaziah the prince 2
in battell-array to fight with those strong subtile sedulous Goliahs which come out to upbraid Gods little Champion They I meane the Divell and his Agents viz the world and the flesh will not only rage but raigne not only assault but take your soules captive at their will Therefore as you love your owne soules and the welfare of them unto all eternity Get unto you the whole armour of God Eph. 6. 13. Be strong in the Lord and in the power of his might Give no faire Quarter unto foule tempations make up speedily every Breach between God and your owne consciences and let not conscience loose its Tendernesse but shun every evill and the appearance of it 6. Let thy life be the life of faith Saith Paul the life that we now live in the flesh we live by the faith of the Son of God who loved us and gave himselfe for us Keep fresh the sense of his love and alwaies acknowledge a continuall need of his Bloud Spirit and Intercession and how much you are beholding and ingaged unto him Labour to draw and derive from Christ by the powerfull attractive force of faith spirituall ability sufficient for every dayes worke Act your faith dayly in the promises of grace and strength Go unto Christ still for his wisdome to counsell you for his righteoussness to cover you for strength to resist temptations for the shoulder that must beare our Crosses for ability to performe all duties as duties 7. Resolve with david Ps 101. that you will not know a wicked person i.e. approve of him If out of your families have not fellowship with them but reprove them if in your families let them not abide within your doores but remove him or her as persons most infectious and dangerous We have sins enough and too too many of our owne therefore let us not encrease them by a base connivency at others mens sins Especially avoid that generation of men whose grand designe it is to undermine the Gospell to ruine the Ministry and to robb them of that maintenance which is due unto them by the law of God and by the Law of Nature and by the law of Nations These croaking frogges have overspread our Aegypt so that they have made it stinke with their damnable Opinions devilish practises They creep into houses and lead aside silly women 2 Tim. 3.11 and by their faire speeches deceive the hearts of the simple Rom. 16.18 And shall if it were possible deceive the very elect Mark 13.22 8. Affect a faithfull and powerfull Minister who doth carefully look both to himselfe and his Doctrine Adscribe neither too much nor too little to your Teachers Neither despise them nor deify them as the manner of some is Esteeme him not as a principle Author but as a subordinate Actor not as a Lord but a Steward not as a Master but a Minister and yet account him more then an ordinary Servant even a man of God A servant of the most high God that sheweth you the way of Salvation Look on him not only as a Seer but Over-seer a Steward of Gods high secrets a messenger of the Lord of Hostes by whose Embassage peace is concluded and reconciliation ministerially made up between God and man He is Gods mouth to you by preaching and your mouth to God by praying On that in speciall place standeth before God and ministreth to him upon earth as the Angels do it in heaven Woodnots Aphorisms 1. Cens. p. 42. The Jewes say that he that dieth in the displeasure of his Rabbi shall never be forgiven in this world nor in the world to come i.e. of his teacher that hath the charge of his soule Therefore take heed you fall not out with your Teacher whome the most wise God hath thought fit to make your Pastor forsake not the Levite as long as thou livest upon the earth Deut. 12.19 Doe not desire such a Teacher as thou mayest rule him but such as may rule you Magistrates are chosen to governe the people not the people to governe them So Ministers you are not to command them but obey them Therefore obey them that have the Rule over you Heb. 13.17 And submit your selves for they watch for your souls as they that must give an account that they may do it with Joy and not with greife I beseech you in the bowels of Christ let Death and Judgement possesse your most serious thoughts waite for the one and provide for the other Dye daiely with Paul and you shall dye well Have thine end ever in thine eye and sweeten the bitter cup of Death by a dayly preparation Get your tackling all in readinesse that you may faile over the Sea of mortall miseries in safety and security to the Port of happinesse You shall all of you ere long lye gasping for death on your dying beds and there lye grappling with the King of feares attended with Terrors Therefore as you love your soules let the whole course of your lives be a conscionable preparative to dye comfortably Look on every day as your last So live that you may say with David Though I walke through the Valley of the shaddow of death I will not feare Oh that you would be wise and consider your latter end before you go downe to the chambers of death whence you shall never returne Would you dye willingly would you dye well Then get a part in Christ a Title to him an Interest in him Worke out your salvation with feare and trembling Give all diligence to make your calling and election sure So live that you may not be ashamed to die So number your dayes that you may apply your hearts to true wisdome So cast up your Accounts that you may give them up with joy and not with greife Judge your selves for your daiely Deviations and you shall not be judged condemne your selves and you shall not be condemned 10 Lastly Let this little Book be in your hands heads and hearts Let a good conscience be written on your soules with Characters indelible never to be razed out so that when death shall appeare thou mayest be able to say I have lived in all good conscience before God untill this day Now whereas dull spirits are more quickned by Examples then Precepts This place hath had a great advantage above other places adjacent Mr. John Southmead who is now a glorious Saint in heaven and his Soule made happy with the Spirits of just men made perfect You know he was an old Disciple and served his Master faithfully in his generation for many yeares zealously striving for the inlargment of the Kingdome of Christ and demolishing the Kingdome of Satan A great Curb he was to prophanesse witnesse his great paines and travell in overthrowing those Heathenish sports and pastimes which were too common even upon the Lords day God made him the Instrument to abolish Wakes Revells Maypoles and May-games with their Apurtenances Fidlers and superfluous Ale-houses not only in
ready to quarrell with God and to fall out with him as if he had greatly wronged him God saith unto him doest thou well to be angry yea saith he I do well to be angry even unto death His words are very high words of a passionate spirit blinded with anger rather then with any expresse rebellion Very needfull therefore is it that such should have conscience as a Controuler to check them Againe others their Affections are disorderly placed on wrong objects likeing those whom they should dislike and loving those whom they should loath such was the blind Affection of Jehoshaphat to Ahab I am saith he as thou art 2 Chron. 18 3. 2 Chron. 19.2 my people as thy people its needfull therefore that conscience say to such as Jehn to Iehoshaphat shouldst then love them that hate the Lord Lastly many mens appetites are very wanton wholsome meates and drinkes content them not their meates must be mixed with hurtfull condiments and their drinke with noxious ingredients therefore it is very requisite that conscience play the Monitor and advise them not to looke on the wine when it sparkles Prov. 23.30 31. nor to seeke after mixt wine though it goe downe pleasantly yet at last it will bite like a Serpent and hurt like a Cockatrice And thus you see how just and how mercifull God is to plant such a power as conscience within us Vse 1 Is there such a power or faculty as conscience in every man then let every man learne to magnify his maker not barely for being his Creature but for being such a Creature as none is like him First look upon thy meanest part namely thy body view that well and thou shalt see such an exellency in it that no visible creature is comparable unto mans body If we look unto our first Creation we find them very excellent creatures 1. God made them with consultation and deliberation Gen. 1.26 let us make man His advice argueth a worke of great weight and moment and this word of plurality us intimates the Trinity (a) Galen though a meere Naturalist when he saw the admirable frame and structure of mans body was so taken with it that he could not but adiudge the honour of an Hymne to the wise Creator of it and mindes us of the mysterie of the three persons in one Godhead God the father seemeth to speak as communicating by way of consultation with God the Son and God the holy Ghost in the worke of Creation 2. The wonderfull endowments of the body in beauty strength nimblenesse activity without deformity or mortality 3. All other bodies made for the good of mans body the heavenly to give light unto it the earthly bodies to nourish cherish and comfort it Againe if we consider the recreation or regeneration of our bodies we find them more excellent 1. Purchased by Christs bloud 1 Cor. 6.20 2. Sanctified by Christs spirit 1 Cor. 6.19 3. Assumed by Christs person Phil. 2.7 When he took our nature he took our body and was made like unto us in all things sin only excepted so that we are as neer to Christ as our bodies to our soules Having thus viewed our meanest part namely the body let us in the next place consider our best part namely our soule What the soule is The soule of man is a spirit distinct invisible immortall infused by God 1. A spirit Thus much the Originall word declareth as in John 11. 33. and John 12. 27. we find soule and spirit promiscuously used by our Saviour my soule is troubled my spirit is troubled 2. A distinct spirit because it hath its being not only in the body but also out of the body Eccl. 12.7 as it had its time of entrance into the body so its time of returne out As it is in us so it can be without us and will be after us 3. Invisible Because no more to be seen then an Angel or God himselfe 4. An immortall spirit Eccl. 12.7 And Christ tells us that men may kill our bodies but not our soules which made Anaxzarchus bold to speak unto his Tormentors who did beat him with clubs laye on my Sachel meaning his body you cannot hurt Anaxzarchus meaning his soule 5. A spirit infused by God Gen. 2.7 How Adam came by his soule we all know namely by inspiration but as for our owne soules we are at a great stand Some think by participation (b) Chrysippus de natur â. lib. 3. as one Candle lighteth another Some thinke by generation (c) Tertullian l. de anim â ch 5. that a man begets a man compleat Others say it is by infusion (d) Thom. Aquin. 1 q. 75.6 1 m. by a peculiar inspiration when the child is first quickened in the womb Much is imagined little concluded concerning this question (e) St. Austin hath writ 4 bookes of the originall of the soule in which he leaveth this question undecided And his second booke of Retractions doth witnesse that he continued in that doubt unto his death cap. 56. and no marvell for who knoweth the way of the spirit Eccl. 11.5 The Scripture seems to warrant the last opinion calling God the Creator of the Spirit Zach. 12.1 The giver of the Spirit Eccl. 12.7 The Father of our spirits Heb. 12.9 It is not without consideration if God by a peculiar elegy and stile is called the father of spirits that he might be opposed to the father of the flesh for if the soule be by traduction then those that are the fathers of the flesh would also be the fathers of the spirits neither would God by this title be distinguished from the father of the flesh if he wrought alike in both and did not forme mens soules otherwise then their bodies So then consider well your bodies soules and you may safely conclude that of all the creatures that ever God made there is more to be seen of God in man then in them all and in man much in his body more in his soule but most of all in his conscience as one saith this smelleth more of God then the heavens the Sun the Stars or all the glorious things of the earth gold precious stones Rubies or sweetest herbs roses or lillies Oh how should we magnifie our maker Ps 139.14 and with David say I will praise thee O Lord for I am fearfully and wonderfully made marvelous are thy workes and that my soule knoweth right well Object Ob. Our conscience were at first very pure and excellent but now like our selves they are most sinfull yea our Soules and Consciences are defiled Tit. 1.15 therefore nothing worthy praise in them Answ A. It s very true that our consciences which were pure and excellent at first are by Adam's sin become defiled and uncleane But let me tell you there is no part power or faculty in the whole man that retaines so much of its excellency in it as conscience doth though the
whole soule were defiled and every part and power depraved yet conscience had so much life left in it as with Iobs messengers to tell sad tydings of mans great losse There remaines in it scintilla rectae rationis a little spark to shew what great light hath been extinguisht but now this also through affected blindnesse and wilfull malice is so smothered and suffocated through a daiely custome of sinning that I may say of conscience in many as the Psalmist of an Idol it hath an eye and cannot see an eare and cannot heare a mouth and cannot speak Thus stands the cause whith many a hardned sinner The eye of their conscience is as the eye of a mole which serves only to decore the body but not to guide the way Their eares but as the eares of an Addar wilfully stopt at the best counsell that the messenger of Christ can bring unto it and the mouth of it as the mouth of a viper that sucks in and sends out nothing but poison and poisonous expressions Yet notwithstanding the naturall Conscience will hold an excellency beyond all other powers faculties in the soule So that thy Maker still deserveth praise from thee Use 2 Have all a conscience then let all acknowledge it and not dare to conceale what God hath given them It s very dangerous to hide any Talent that God gives us in a Napkin Luk. 19. what God bestowes on man man is to imploy and use it to the honour of him that gives it therefore let conscience appeare in a conscientious walking before him be holy to thy God Tit. 1.12 upright to thy neighbour and sober in thy selfe walke so circumspectly in thy place and calling that all may say thou art a man of conscience But woe unto us we sojourne in Mesech our habitations are in Kedar we live among such as are enimies to conscience yea open and professed enimies unto it yea the very naming of conscience is very hatefull unto them aske them where their conscience is and they will desperately answer what tell you me of conscience Conscience say they was hanged long ago But let me tell thee thou wretched Belialist that saiest that conscience is hang'd wast thou the Hangman If so then know God will be avenged on thee for this cruell act he will one day revive conscience and then assure thy selfe thy conscience will hang thee But hear me thou foolish man that thus talkest of hanging conscience thou speakest not only prophanely but most ignorantly thinkest thou it is in the power of any man to hang conscience know thou it is impossible the worke is too hard for all the hangmen in the world The Hangman may hang thee as he did Haman or thou mayest hang thy selfe as did Judas but neither he nor thou art able to offer such violence to conscience Wer'st thou to live as long as Methusalem it will outlive thee go where thou wilt it will go with thee nec fugere nec fugare poteris go up to Heaven or go downe to Hell 't will never leave thee nor forsake thee Againe I find some who are so maliciously bent against conscience that they resolve if they cannot hang conscience they will beat out her teeth and pluck out her tongue so that she shall neither bite nor barke if the lust of the flesh the lust of the eyes the pride of life if all the pleasures of sin will do it they will surely effect it They will call for the harp with Saul for their Cup with Nabal and their Harlot with Herod and all to drowne the cryes and complaints of conscience but let me tell such that thus labour to make conscience dumb possible it is that by a long custome in sin or greedy practice of it men may prevaile so far as to silence her for the present so that she shall not speak but know this though you keep conscience from speaking yet not from writing she will act the part of a Recorder and Register put downe exactly every daies deviations and aberrations and when shee sees her time will produce her Bill and read it aloud making thine eares to tingle now a lie and then an oath this time drunkennesse that time uncleanesse such a day thou tookest away thy Brothers goods by oppression and theevery another day his good name by slaunder and calumny In fine the Bill will be so bigg so black that thou wilt not be able to endure to heare it read And then thy conscience whom thou hast thus wronged will be avenged for all her wrongs and act the part of a Judge a Jaylour and a Tormentour and joine with her God in that black and most just sentence take him bind him hand and foot and cast him into utter darknesse where there shall be nothing but weeping wailing gnashing of teeth and that for ever Oh consider this ye that abuse Conscience lest she teare you in pieces when none shall deliver you 3. Use of Conviction unto all Atheisticall persons that dare say with their tongue or in their heart there is no God Tell me thou Atheist hast thou a conscience in thee and yet no God over thee how can this be if thou wilt suffer thy selfe to be lead by common reason thou then wilt be forced to say there is a God Consider the operation of thy conscience if it be not seared and thou shalt find that upon some grosse sin it will be a witnesse and give testimony against thee but to whom to men or Angels that cannot be for they cannot heare the voice of conscience nor receive consciences testimony neither can they see what is in the heart of man It remains therefore that there is a spirituall substance most wise most holy most mighty that sees knows all things to whom conscience beares record and that is God himselfe Let Atheists bark against this as long as they will they have that in them that will convince them of the truth of the Godhead will they nill they either in life or death Let the dreaming Atheist consider the great affliction that that severe Governesse of the life of man brings upon their soules by affrighting horrors of Conscience by puzzeling and befooling them in the free use of their Reason by curbing them in their naturall and kindly injoyments in the life present and making bitter all the pleasures and contentment of it by some checks of Conscience by anxious cares and disquieting feares concerning their state in the life to come Besides those ineffable agonies of mind dampes and deadnesse of spirit that they sometimes undergoe so that to be buried quick were lesse torture by far then such dark heart-sinking privations of all the joyes of life And they cannot chuse did they not shut their eyes against the light but see that there is a superintendent principle over nature which is all one as to confesse that there is a God If thou be not convinced by the working of thine owne
conversation And Hezekiah when he was upon his death bed as he thought his conscience gave him a testimoniall that commended him to God better then all the men in the world could that he walked before the Lord in truth and in a perfect heart and did that which was right in his sight Is 38.3 This sweet peace of a good Conscience flowes from a certaine inexpressible assurance that we are the sons of God a certaine secret manifestatiō that God hath receiv'd us put away our sins 2. Neither good nor quiet When the heart is as full of sin as hell of darknesse and lies under a serious apprehension of Gods wrath and a certaine looking for of vengeance and fiery indignation to devoure Heb. 10.27 and is in a forlorn condition not knowing where to go for help but God is to him as the burning fire to the withered stubble and as the scorching flame to the melted wax Thus the cause stood with Judas who after he had committed that cursed fact of betraying his Master he was so gnawed by the worme conscience that nothing but an halter could ease him he hang'd himselfe And certainly had not Hell gaped for him he had got by the bargaine This made Cain go in continuall feare of killing and the persecuting Tyrant to cast up his bowels towards heaven and say vicisti Galilaee thou hast overcome O Galilean 3. Quiet but not good This is common to the best of men and they blesse themselves in it that they never had a bad word from conscience all their daies it doth not trouble nor terrify them certainly such a Conscience is seared with an hot iron and who ever is thus stigmatiz'd is marked for a Rebbell against God They sleep in their sins like Jonah in the storme though they are in greatest danger to be cast into the gulfe and sea of Gods everlasting wrath 4. Good but not quiet And such doubtlesse a child of God may have Examples are many as in Job chap. 6. 4. The Arrowes of the Lord are within me Rev. 2.3 the poison whereof drinketh up my spirit the terrors of the Lord do set themselves in array against me So David thine arrowes stick fast in me and thy hand presseth me sore Job 6.4 there is no soundnesse in my flesh because of thine anger neither any rest in my bones because of my sin Conscientia bona turbata Bern For mine iniquities are gone over mine head as an heavy burden they are too heavy for me Thus Ezekiah and others But at such times though they have a good conscience yet do they faile in Assurance Ps 38.2 3 4. they have Paul's conscience but not Pauls confidence it is the latter not the former that makes it quiet and inoffensive and such was Pauls conscience not only good but quiet and inoffensive Christians have somtimes Cleare Sunshini dayes and sometimes darke cloudy daies sometimes they are under a cloud and the light of Gods countenance doth not shine on them sometimes they behold the face of God in righteousnesse and his favour is better to them then life Sometimes like Hannah they are in the bitternesse of their soules Conscientia honestè bona pacatè bona Ames and drinke of the bitter waters of Marah which makes them go mourning all their daies so then it may stand with a child of God to have a disquiet troubled Conscience 1. Use for Tryall whether we be of that some that have a good Conscience he that will not try wants it he that tries superficially hath cause to doubt it but he that is exact and sincere may safely conclude I am assured I have a good Conscience therefore search your selves as with Candles and Torches whether you can find this precious Jewell of a good conscience treasurd up within you yea or no. And the better to incite you to a true and diligent Triall take these 2 Motives 1. The neer resemblance between a Naturall and Spirituall Conscience Motives to a diligent Triall and that in divers respects They both have their conflicts both their loathing of sin they both seeme to turne a broad-side against sin and to complaine against it The Naturall conscience saith I see the better but I follow the worse The Spirituall conscience saith the good which I would do I do not but the evill which I would not do that do I. See here the difference in the latter there is a will striving against sin but in the former no will no striving at all 2. The Naturall conscience is principled only by some generall grounds of Nature acting and making conscience so far as his rules and principles will carry him and so deceiveth the Naturall man making him to boast of what he hath not namely a good conscience Whereas the spirituall Conscience rightly principled by Gods word and sanctified by his Spirit makes the person to have a good Conscience in all things Heb. 13.18 making conscience of all that God commands or forbids Ps 119.6.101 Be therefore carefull in trying your selves 2 Cor. 13.5 And that you may not be deceived take these 5 markes 1. He that hath a good conscience Notes of a good Conscience can truly say that what he doth he doth it for Conscience sake Cōscience stirrs him up unto the duty and he cannot satisfy conscience if he neglect it He subjects himselfe to God and he subjects himselfe to man and this not for wrath but conscience See well therefore to this and the rather Rom. 13.5 because Many there are whose Actions are very specious and yet without any regard to conscience Salomon describing a good man saith he is one that feareth an oath he doth not say that he is one that sweareth not but one that feareth an oath possible it is that a man may not sweare and why because he hath been well educated or he standeth in awe of his Parents or Governours or feareth some mulct from the Magistrate this is no testimony of a good Conscience But if a man sweare not because he feareth an Oath this argueth that the man feareth the commandement and to feare the commandement is a sure note of a good conscience Prov. 13.13 The least haire makes the eye weep so the least sin makes the heart smite Now as in avoiding of sin so in practising piety a man reads the Scripture at home heareth the word preached in publick performes duties in his family But why doth he thus if to satisfy conscience in obedience unto God t is well but if base and sinister ends to please and satisfy his owne carnall desire this is base and far from a good Conscience We find the Shechemites grosse hypocrites in this they will joine with Gods people and doe as they doe be circumcised as they are had this been done out of conscience it would have rejoyced the hearts of all godly ones but here is no such thing they will be circumcised indeed but
not to please God but to please Hamor and Shechem their Rulers and to enrich themselves shall not their goods and their cattell be ours Ge. 34.23 Thus many now adaies amongst us will make some shew of religion performe holy duties both publikely and privately not out of conscience but out of carnall policy They have learned Matchiavels maxime to seem religious is a credit but to be neligious is a cumber It s only a forme without power a shew without substance They set not God before their eyes neither do they with Moses see him that is invisible they look only unto men and all their ayme is how they may please men and advantage themselves in earthly things Therefore if you will be sure your Conscience is good do what you do for Conscience sake not because man thinks it fit and you think it profitable or honourable but because God commands it 2. Note If you have a good conscience then will you suffer what you suffer for Conscience sake yea to satisfy Conscience This is praise worthy saith the Apostle 1. Pet. 2.19 1 Pet. 2.19 when a man for conscience towards God endures greife suffers wrong and as his precept so his practice had rather be punished for doing well then praised for doing evill See this in Daniel he will suffer hunger feed upon Pulse rather then defile his conscience Dan. 1.8 The three Children will chuse rather to have their bodies burned in schorching flames then to have them bowed to a base Idol And Paul had rather that Ananias should smite him then that his conscience should smite him Try thy selfe therefore by this Note doest thou suffer and doest thou so suffer as to satisfy conscience patiently bearing it because God will have it so as David in the railing of Shimei he curseth me because God hath said unto him curse David Not that God said so much by word but by a command of providence so ordering and disposing of Shimei his malice as to make it a rod to correct and chastise David for his sin 2 Sam. 16.20 but as a Scorpion to Shimei to sting him to death and destruction Thus did Job in all his troubles beare with them with wonderfull patience Job 1.21 he will not charge God foolishly but saith the Lord giveth the Lord taketh away praised be the name of the Lord. But alas how many now amongst us would be accounted men of a good conscience and yet will suffer nothing for conscience They will suffer no greife no paine no losse for it See this in Amaziah King of Judah he hires an Army of an 100000 men of valour out of Israel 2 Chr. 25.6 for an hundred Talents of silver but God dislikes his hired men and sends a Prophet unto Amaziah to dismisse them The King tells the Prophet what shall I do for the 100 Talents as if he should have said I have disbursed a great summe of monyes shall I now loose all You may see how loath he is to loose his money 100 Talents of silver a great summe But alas what is 100 Talents to a good conscience yet look abroad in the world and you may then descend from Talents to pounds from pounds to pence and from pence to farthings and find some yea a multitude that if a farthing and a good conscience stand in competition they will loose their Conscience to save their farthing Heare this you Tradesmen Typlers Retailers and all that have any commerce in buying and selling witnesse this truth with me how often have you and that upon the Lords day preferred your owne houses before Gods house your tâ—pling guests and prophane Customers before Gods ministers and servants chusing rather to gaine a Trisle at home then to gaine salvation abroad in attending on Gods holy ordinances Yea let me say yet more unto you how often hath your conscience blamed you for so doing and you whereas you should have hearkened unto conscience voice have stopt your eares and blamed conscience for too much strictnesse too much tendernesse what mean these words of yours If I should be so strict in my dealings as Preachers would have me to be I might soon pluck down my signe shut up my shop sit still and do nothing Let me tell such these words savour not of a good but an evill Conscience God puts none of his into such streights as that they cannot live except they live unholily unjustly Believe it as there is no calling be it never so high that must call thee from God so there is no calling be it never so low that must give thee a dispensation to dishonour God And as in the greatest calling men may live both fully and faithfully so in the meanest calling if men use diligence with conscience they may live honestly and yet comfortably Oh therefore my Beloved cast off such gaine as filthy lucre such customers as your great enimies and take up this holy resolution never to make hast for wealth nor to use any unlawfull meanes for this transitory Trash but say if I begg I begg if I starve I starve I will loose all rather then loose a good conscience 3. Note of a good Conscience is boldnesse for God and in Gods cause The righteous are as bold as a Lyon Prov. 28.1 Prov. 28.1 When the conscience is good the courage is great it will make a man to have a Lions heart and an Angels face such an heart had Paul when he looked on the Councell Act. 23.1 such a face had Stephen the Proto-Martyr Act. 23.21 15.6 Act. 6.15 All that sate in the Councell looking stedfastly on him saw his face as if it had been the face of an Angel This good conscience will make a mans face as a flint against such as rebell against God Ez. 3.8 9. Ezek. 3.8 9. Let but God call upon such Is 41.10 13.14 saying feare not worme Jacob for I am with thee be not afraid for I am thy God or let him stand by them Act. 23.11 as he did by Paul and bid him be of good cheer They presently take such courage unto them that having God for them they feare not who are against them Ps 3.6 David will not feare an hoast of men Athanasius a world of men and * Fox in the story of Martin Luther p. 849. Luther will not feare a multitude of Divels were they in number as many as there were Tiles upon the houses of Wormes But alas where are these valiant ones become we have many very couragious for themselves and in what makes for their owne interest but as for God and in his cause they are very Cowards They are bold for sin but bashfull for sanctity they can plead for Baal but not for God And yet such would be accounted men of a good conscience But let me tell such they do much deceive themselves as they have not Pauls courage so neither Pauls conscience and as
as Ten. So conscience may be past feeling Ephes 4 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remorselesse Stupid like a member that is benumm'd and hath no sense in it as the word signifies like a dead man that feeles not the heaviest Burden that is laid on him But when it is awakned Oh that Infinite unexpressable torments that will surround thy pretious soule At thy Right hand thy sins will be accusing thee At thy Left hand Infinite Devills expecting thee Vnder thee the fulnesse of hell burning Above thee an Angry Judg and within thee hty Conscience tormenting So that to live will be a torment to dye will be an Hell Yea God himselfe will rowse it up if not by his word as he did Ahabs Conscience or by his rod as he did Pharaohs yet by his terrible presence when thou shalt stand before his Tribunall then shalt thou call unto the mountaines to fall upon thee and the Hills to cover thee from the presence of the Lord Yea then shall thy conscience like a vulture gnaw upon thy heart and like a Scorpion sting thy very soule and that rigorouslie without Commsseration constantly without intermission and continually without cessation then shalt thou feele that worme that never dyeth and that fire that never goeth out Oh therefore do not content thy selfe which a false peace but labour for the peace which God approveth give no rest to thine eyes or slumber unto thine eye lids before thou hast gotten a good conscience namely A Conscience both purified and pacified by the bloud and spirit of Christ 1 Cor. 6.11 3. Use for Comfort to such as have tried and upon a truetryall have found themselves to be enriched with this precious Iewel namely a good conscience let such magnifie God say the Lord hath dealt most bountifullie with me praised be his great Name for his uuspeakable gift Elkanah could say to Hannah that he was better unto her then ten sonnes But thy good conscience may truly say to the that she is better then ten thousand sonnes then a world of earthlie freinds for under God and his Christ conscience is the friend of friends the truest sweetest constanst and most faithfull friend 1. The truest Friend which will deale most truly with thee earthly Frinds come short both in reproofes and comforts they doe what they do by halfe speak a little to thy face but more behind thy back and many times deale untruly with thee when thou doest good they will say thou doest evill and when thou doest evill They will say well done but thy good conscience will not do so will not daub with untempered morter nor call good evill nor evill good but will deal very plainly with thee accusing thee when thou doest ill and so excusing thee when thou doest well 2. The sweetest friend Phil. 4. that will make thee ever merry and alwaies rejoyce to laugh under the whip to sing in the stocks to joy even then when thy goods are spoyled yea in the sharpe tryalls to rejoyce that thou art accounted worthy to suffer for Christ and to Compleat thy Joy thy Conscience will feast thee nor once or twise but every day it will be a continuall feast unto thee 3. The constanst friend In time of distresse when carnall friends fayle thee this will abide with thee Art thou in disgrace which men hated traduced accused condemned do the Abjects mock thee the drunkards make songs upon thee do Beliaste charge thee with lies and Falsities doth Tertullus withall his Art render thee an odious and pestilent fellow Againe do thy own friends account thee an hypocrite as Iobs friends did him and the world value thee as the filth and of-scouring of all things Job 16.19 yet comfort thy selfe in this that thy testimony is on high and thy witnesse in heaven yea thy witnesse is on earth in thine owne conscience say with Job not with standing all their spite and lies against me I will hold fast my righteousnesse and will not let it go Job 27.6 my conscience shal not reproach me whilst I live 4. The faithfull'st friend that will help at a pinch and when thou art in greatest need Job tells us that he had friends but they were unfaithfull They deceived him as a brook deceiveth the wearie and thirstie Traveller he comes unto it in Summer to quench his thirst and then behold it is dried up againe he seeks unto it in the Winter season and then behold it is frozen so that he is still disappointed of his hope Thus deale my unfaithfull friends with me saith Job when I have most need of their help then they faile me Job 6.15 Solomon compares such to a broken Tooth Prov. 25.19 and a foot out of joynt which will surely deceive such as trust unto them for when they go to eate their tooth will hinder them or when to walke their foot will paine them and so to be of no use or profit unto them But a good Conscience is no such false friend no thou mayest trust unto it in the greatest pressures in times of disgrace poverty sicknesse death and judgment when all forsake thee then will thy conscience like a faithfull Jonathan stand by thee Ruth 1.17 Ruth's resolution to stick to Naomi in all changes was more then ordinary to tell her that nothing but death should part them But here behold a better freind death shall not part thee and thy Conscience she will be with thee in sicknesse and in health in life and death in judgment and before Gods Tribunall Therefore rejoice and let thy God be ever magnified 4. Use is to exhort all such as have not this Heartejewell of a good conscience to labour above all things for the enjoyment of it This is that unum necessarium though generally neglected Every man voluntarily of himselfe desires a good Wife good Children good Servants good Cloathes good houses yea all good but as for a good conscience which is worth all and without which all these outward blessings will be but so many curses unto us yet alas how carelesse are most in the getting of the one how earnest and laborious in the other Let me therefore advise you in the first place to labour for a good conscience so shall all these outward blessings be sweetned unto you Now that you may not be deceived in this rich commodity I will briefly shew you what it is A good conscience is a conscience both purified and pacisied What a good Conscience is mistake me not I deny not but that Conscience may be good if only purified but it cannot be well compleated except it be also pacified for without this latter there is many a sad soule so troubled that they will not beleive they have what indeed they have viz. a good Conscience They are so far from Pauls assurance of a good conscience that they rather beleive their consciences to be very evill and defiled Therefore strive to get
them both namely a conscience truely parified and truly pacified Meanes Now followes the meanes both to purify and pacify conscience 1. For the purifying of conscience it is the part of every one professing Christ to consider that his conscience naturally is defiled Tit. 1.15 and that there is a necessity of taking off this defilement if we would be saved namely the ignorance error and hardnesse of conscience wherewith it is polluted The principall meanes are two 1. The first means to effect it Principall meanes is the bloud of Christ by this bloud we must have our hearts sprinkled from an evill conscience Heb. 10.22 9.14 This is a singular way to have our Consciences purged from dead works to serve the living God 2. Meanes is the Spirit of Christ This is that mundifying water mentioned Ezek. 36.25 I will sprinkle cleane water upon you and ye shall be cleant from all your filthinesse These two Christs bloud and Christs spirit will cleanse the foulest sinner and the most defiledst conscience Paul writing unto the Corinthians tells them what filthy creatures they were 1 Cor. 6.9.10 namely Fornicators Idolaters effeminate abusers of themselves with mankind Theeves Covetous Drunkards Railers Extortioners and then shewed them by what meanes they were cured and cleansed namely by the blood and spirit of Christ v. 11. But ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God This is the refiners fire and fullers sope Mal. 3.2 this is that hysope which will make us as white as snow yea more white then snow Ps 51.7 Other meanes there are which though not comparable to the first yet as subservient are likewise requisite to this purifying of Conscience namely the Word Faith Repentance Lesse principal meanes 1. The Word Now are ye cleane saith Christ through the word that I have spoken unto you John 15.3 That is to say the word accompanied with the power of my Spirit 2. So Faith is of a cleansing nature it will purge the heart and cleanse the conversation Act. 15.9 3. And as for repentance we find that when Judah had defiled her selfe with sin God calls her to repentance as a way of cleansing Wash ye make you cleane put away the evill of your doings from before mine eyes cease to do evill learne to do well and then though your sins be as scarlet they shall be as white as snow Is 1.16 Thus you see how a defiled conscience may be purified 2. Next followes how conscience may be pacified Consider first of all what it is that troubles conscience Meanes It must be one of these three either sin or Sathan or Gods anger It was sin that so troubled Paul the law in his members that warred against the law of his mind that so disquieted him that it made him to cry out Rom. 7.24 O wretched man that I am who shall deliver me 2. It was Sathan that winnowed Peter and withstood Jehoshus 3. Gods anger that so molested David as to make him cry out Lord rebuke me not in thy wrath neither chasten me in thy hot displeasure there is no soundnesse in my flesh because of thine anger Therefore unto such as are troubled with the sight of their sin the assaults of Sathan or sence of Gods displeasure if their consciences be unquiet because of these either one or all be carefull in the use of such meanes as God hath ordained for pacifying conscience Now that I may not be tedious remember what were the meanes to purifie conscience and thou shalt find the very same meanes will pacify conscience I told thee before that the bloud of Christ and the Spirit of Christ as principall 2. The word faith and repentance as lesse principall These would make a defiled conscience to become pure So now I must tell thee againe to make thy conscience quiet thou must have 1. The bloud of Christ Paul tels us that Christ by the bloud of his Crosse Col. 2.20 i. e. by his bloudy oblation made upon the crosse hath made peace and reconciled all things Now rightly to understand this Text you must know that by sin heaven and earth were set at variance and the creatures in them but by Christ there is unity set not only betwixt God and man but also betwixt men and the Angels that are in heaven as also the creatures that are upon the earth now if Christs bloud be such a Catholicon to take off all enmity beween God and man between men and Angels in heaven men and creatures on earth and to make peace then let us acknowledge it an excellent means to pacify conscience This was typified in the bloud of the Pascall lamb where this bloud was sprinkled upon any door-post there was peace and security against the destroyer So where the bloud of Christ is sprinkled upon the soule their conscience is at peace and hath security against all the remaining guilt and corruption of sin the rage of Sathan danger of Gods displeasure This bloud givves the soule all boldnesse to enter in into the holiest of all by a new and living way Heb. 10.19 and gives us assurance before God 2. Meanes to pacify conscience is the spirit of Christ As his bloud is the procuring cause so his spirit the producing cause For this cause Christ and the holy Ghost are called by one and the same name because their end and businesse is the same namely to procure peace to the soule They both are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Advocates Christ is our Advocate and and the spirit is Gods Advocate Christ is our Advocate to the father to procure us peace The spirit againe is Gods advocate to us to produce peace As the one prevailes with God for granting peace so the other prevailes with us to entertaine peace See this cleared in 1 Joh 2.1 If any man sin we have a Paraclete with the father Jesus Christ the righteous Here Christ is our advocate againe Joh. 14.16 I will pray the father and he shall give you another Paraclete In this place the holy Ghost is Gods advocate so you plainly see how the bloud and spirit of Christ must make up this true and full peace Now for the causes or meanes lesse principall and subservient as the word faith repentance First the word it is a word of reconciliation and pacification Thus Peter to Cornelius and his company tells them ye know saith he the word which God hath sent to the children of Israel Act. 10.36 preaching peace by Jesus Christ which is Lord of all Now as the Scripture in generall may be said to be a word of peace so more especially the Gospell This is called the word of peace The Author of it the Prince of peace The minister the Messenger of peace Rom. 10.15 and his preaching the gospell the ministry of reconcitiation 2
are to adde light to light i. e. the light of Scripture unto the light of Nature without knowledge the conscience cannot be good but as a blind man drinke poison as soon as wholsome liquor and stand as securely upon the brinke of a deep dungeon as upon a broad pavement and why because he seeth not the venome of the one nor yet the danger of the other Even so the blind conscience drinks iniquity as water and stands fearelesly upon the brinke of hell without any fear of falling into it and all because he seeth not the vilenesse of the one nor yet the mischeife of the other into which he runneth therefore adde I say unto the light of nature the light of scripture 2. Adde bloud to bloud i. e. the bloud of Christ to thy sin-bleeding soule this is that bloud which must cure thee and no other bloud can do it 1. Beasts bloud will nto heale thy conscience the bloud of buls and goats cannot purge away sin 2. Mans bloud will not as the bloud of Abel or the bloud of Martyrs 3. Thine owne bloud will not cure thee Saul having an evill conscience might thinke to ease him selfe by falling on his owne sword and shedding his owne bloud but alas this will not cure but kill Ther 's nothing can cure our sick polluted consciences but only bathing in the poole of Bethesda There is nothing can make us white but the bloud of the lamb It is Christs bloud only Zach. 13. this is that fountaine for sin and for uncleanesse this is the bloud that must cleanse thee from all sin 1 John 1.7 8. See therefore thou adde unto thy bleeding soule this precious blood 3. Adde spirit unto spirit i. e. unto thy spirit Gods spirit When Gods spirit comes into thy spirit it will not only regenerate thy spirit but witnesse with thy spirits that thou art healed and make thee with a joyfull voice to cry out Abba father Rom. 8.16 4. Adde faith to faith unto thy generall faith an applicative faith thou then wilt not only beleive that these former simples and ingredients thus compounded and as it were mixed will cure an evill conscience but will boldly say my evill conscience by these meanes is purged and quieted Where these principles and simples are thus compounded and happily joined together there is a perfect cure the evill conscience is become a good consceence the defiled conscience a purged conscience the troubled conscience a peaceable conscience thou art made whole therfore as our Saviour unto the Adulteresse when she had received merecy gave her this caveat to sin no more so say I to thee that hast a pure and peaceable conscience go sin no more but observe thy Physitians rules in keeping a good diet be holy to God upright to man sober in thy selfe if not thou wilt fall back into thine old disease so thy condition will be more desperate then ever Now for preservatives that conscience may keep its purity and peace 1. Abstaine from all appearances of evill Account no sin little but remember that a little leake may sinke a ship and one spark of fire may burne a city it was but a wanton glance at first in David when he looked on Bathsheba but if you mark it many sins and many sorrowes followed upon that glance of his so that which James speaketh is here most true behold how great a flame a little fire kindleth therefore abstame from the appearance of sin 2. Beware of intimacy with any ungodly person take heed whom thou makest thy companion the sweetest dispositions are soonest sowred by evill society wicked Ahab is no fit companion for godly Jehoshaphat nor Cerinthus the Heretick for John the Divine Take heed of such as are either erroneous in judgment or vitious in conversation wilt thou joine with those that are enimies unto God doest thou not know that one diseased sheep may infect an whole flock so on corrupt man may corrupt a multitude as we find in Alexander 2 Tim. 2.17 Hymeneus Philetus Phigellus Hermogines and others whose word did eat as doth a Canker which if not seasonably prevented will grow incurable The Originall word is gangrene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to eate as the disease called a wolfe or a canker doth which consumeth not only the part where it is but spreadeth farther in the flesh Such is the Nature of Hereticall doctrine if it be not stopt in the beginning cured by solid confutations and Ecclesiasticall censures upon those that are obstinate it will spread far and run over the whole body of the Church Beware of such a man that is an Heretick Tit. 3.10 11. after the first and second admonition reject knowing that he that is such is subverted and sinneth being condemned of himselfe i. e. convinced in his owne conscience that he shuts his eyes against the light and resisteth and opposeth the known truth The like I say for prophane and vitious persons though they entice thee consent thou not and if they say come with us or be one of us oh come not into the way of sinners Prov. 1.10 nor enter into the counsell of the ungodly Prov. 3.34 lest thou sit in the seat of the scorner and at last become a scorne and a derision unto God and the godly 3. In doubtfull things take the surest and safest way All men have flesh and so consequently error in them Great differences arise in things practicall one holds recreations on the Lords day and another denies it This man for usury that man against it some say Faith and Troth are no Oathes others will tell thee that they are more then yea and nay The Multitude are for Cards Dice drinking of healths Math. 5.37 long haire in men and naked backs and breasts in women but the fewest and wisest are against all these Judge thou therefore which is the safest way to use all these or to refuse them heare what the Spirit tells thee abstaine from all appearance of evill have no fellowship with the unfruitfull workes of darknesse but rather reprove them Doubtlesse it will be safer for thee to deny thy selfe in forbearing Eph. 5.11 then to take liberty in using them Give no offence to tender consciences but follow Paul who was so wary of giving offence to Gods people that even in things lawfull he would deny himselfe resolving to eate no flesh while the world standeth rather then to make his brother to offend i. e. to put a stumbling block before him 1 Cor. 8.13 or give an occasion of sin unto him Wherefore walke on sure ground and be warranted from God for what thou doest Whatsoever things are true whatsoever things are honest whatsoever things are just pure lovely whatsoever things are of good report if there be any vertue Phil. 4.8 if any praise thinke on these things 4. Take heed of false and phantasticall Teachers who boast of the spirit of
all his house i. e. the Church of God in his time and wherein God was pleased to dwell Moses was in all things very exact to obey Gods precepts Againe we find Josias very tender in the observation of whatsoever the Lord commanded soe that there was never a King before or after him that so turned unto the Lord with all his heart according to the law of Moses The like may be said of Hezekiah and Nehemiah the first walked before God with an upright heart the latter shewed himselfe a most zealous man against sin and sinners How tender was he for the honour of his God in the observation of the Sabbath in the maintenance of the Priests and howsoever against the prophaners of the Sabbath and such as oppressed their brethren by usury Read the 5th of Nehemiah and the 13th of Nehemiah 2. He that hath this holy tendernesse will quickly yeild melt and break under any threat of Gods word or sence of Gods displeasure If Josias doe but heare the book read in which the threats and menaces of Gods wrath are recorded he presently melts and thaws he rents his cloathes 2 King 22 19. mournes and weeps shall the Lyon roare and the Beasts not tremble or a trumpet sound and the people not feare Soe if God roare against a Nation and people shall they not quake Jer. 36.24 Let hard hearted Jehoiakim remaine obstinate yet good Iosiah will rent his cloathes 3. This holy tendernesse will make a man to mourne under Gos judgments He that melts under Gos threats will surely cry out under his judgments Hezekiah if hee feele gods rod upon him Js 38.14 he will mourne like a Dove and chatter like a Crane Let God take Job by the neck anà shake him and cause his Archers to compasse him about i. e. many afflictions and troubles it will make him to sow sackcloth upon his skin Job 16.12 15. and defile his horne in the dust yea it will make his face foule with weeping and cause the shaddow of death upon his eyelids i. e. to wax dimme and darke as if they were dying and puts upon him such a stamp of true sorrow as it makes him to cry out I abhorre my selfe in dust and ashes But on the contrary it is neither threat nor judgment that workes upon the uncircumcised heart he refuseth the punishment of his iniquity Job 36.23 and cryeth not when the Lord binds him i. e. afflicteth him but the more God afflicts the harder he growes and doth revolt more and more Is 1.5 4. This holy tendernesse makes him humble under Gods mercies The more mercifull that God is to him the more tender he is for God he feareth God and his goodnesse As Ice contracted with cold dissolves of it selfe under the warme raies and beames of the Sun so doth his Soule melt and thaw under the sense of Gods favour Ezra 9.14 like those in Ezra who having received a great deliverance from thier enimies said one to another seeing our God hath been so gracious shall wee againe breake his commandes ments Luk. 7.47 Thus in Mary Magdaline we read how she stood behind Christ and wept that she to wept and mourned for her sins as that she washt Christs feet with her teares and wiped them with the haire of her head yea kissed his feet and anointed them with oyntment and why so how comes this tendernesse upon her what should cause it truly Christ his great mercy unto her in pardoning her great and many sins this is the testimony which Christ gives of her she loved much because much was forgiven her So that you see how holy tendernesse will yeild unto Gods mercies 2. This holy tendernesse will shew it selfe to others it will make a man very carefull not to offend others it will give no offence to Jew nor Gentile nor to the Church of God i. e. no occasion of offence of scandall unto Jew or Pagan or Christian neither within nor yet without the Church 1 Cor. 10.32 As it was Pauls precept so likewise his practice who is offended at least through my default and I bvrne not i. e. 2 Cor. 11.29 burne with sorrow and holy indignation and ardent zeale for the glory of God and falvation of those that are scandalized Paul was a man alwaies for peace and presseth it upon others As much as in you lyeth have peace with all men but especially with the godly as for himselfe his conscience was so tender that he would neither say nor doe any thing that might give offence to weake Brethren if eating of flesh would offend 1 Cor. 8.13 he resolves to eat no flesh while the world standeth So it is with all such as are truly tender if their meat drink apparrell if their haire carriage company or any other thing shall give an offence unto their Brethren they resolve with Paul to cate no more flesh drinke no more wine weare no more long haire keep no more such company leave off all rather then give any offence or be a stumbling block unto their brethren And as this tendernesse appeares to all soe especially unto such as stand in any neer relation unto them as wife or child and how tender was Joseph of his wives reputation and salvation when she was with Child and he knew not how it should be soe and fearing the scandall that might come upon so gracious a woman and loath she should be made a publick example Math. 1.19 his resolution was to put her away privily to leave her to the disposing of her friends and not to consummate the Marriage The like tendernesse towards Children we find in Job he fearing least in their feasting they had gone beyond their bounds Job 1.5 and soe dishonoured God He offerd a burnt-offering for them unto God every morning i. e. an offering of reconciliation which declared his religion toward God and care of his children So Austin reports of his Mother Monicha that she was so tender of the salvation of her children that if she heard that any one of them had dishonoured God it wrought such an impression of griefe upon her soule that it pained her as much as the new bearing of another child Thus you see how an holy tendernesse will shew it selfe to others 3. How an holy Tendernesse appears to our selves he that is tender indeed will not displease his owne conscience he resolves with David to sly all sin and sinners I abhorre saith he every evill way and I will not endure a wicked person such persons and such practices are very hatefull unto him he cannot brook sin in any degree great sins little sins apparent sins or sins in appearance he declines them all he considers that remarkable speech of our Saviours Luk. 16.15 That which is highly esteemed amongst men is an abomination in the sight of God And therefore he dares not alwaies to adventure upon that which hath appearance of good