that way may be Judg. 8. 31. 9. 18. made for the son of an harlot or Concubine a bastard son to reign alone Must Faith and Charitie and Puritie and Sinceritie and Patience and Honestie and Inoffensiveness of Conscience All go and shall we content our selves onely with Libertie We have fought a good fight and made a good warfare while we have put away Faith and old good Conscience and have left Hymeneus and Alexander free leave to spread their blasphemies if they please no fear of being ejected the Church and delivered up to Satan It is well for them that Paul and Timothie are dead and gone In Jeremie's time when Nebuchadnezzar lay before Jerusalem with his Armie they would make a self-denying Covenant to provide Jer. 34. for the Libertie of the poor servants they made it solemnly They cut the calf in main and went through the parts of it they made it they kept it God diverted the danger they had their end All was safe and quiet They would then be at Libertie from their late Covenant All Covenants binde but pro tempore with some and serve to binde God to us not us to God again God brings back the enemie returns their fear afresh And then serveth them in their kinde Libertie they would have from Conscience from Covenants from bonds of dutie They shall have Libertie enough Behold saith the Lord I proclaim libertie to you a libertie to the sword to Jer. 34. 17. the famine and to the pestilence So may not the Lord say in his anger to such as are all for Libertie I proclaim Libertie to you to sins to errors to strong delusions and swift destruction Go and serve ye every one his own idols Ezek. 20. 39. walk ye after your own hearts lust were not this libertie our greatest servitude were it not much more signe of Grace and Favour if God should rather say as it is in the same Chapter That which cometh into your minde shall not be at all I Ezek. 20. v. 32 37. will ere I have done with you cause you to pass under the rod and bring you under the bond of the Covenant Yet there is a good Libertie of Conscience that we should contend and labour Right Libertie of Conscience for And that is 1. To free our selves from humane additions to Divine Institutions to free Conscience from humane impositions inventions and observations in matters of Religion Gal. 5. 1. 2. To have the Conscience set free from all guilt of sin before God by the bloud of Christ Heb. 9. 12 13 14. and 10. 1 2. 18 19 20. This is the Highest Libertie of the Gospel 3. Libertie from sin not to sin Where the Rom. 8. 2. 2 Cor. 3. 17. Spirit of God is there is libertie indeed but from sin the Apostle means not to sin a libertie from the yoke of Satan not Christ's To be free from sin and servants stil to righteousness Rom 6. 18. but not to be servants of sin and free from righteousness ver 20. 4. Libertie from perplexing scruples which are then removed when the heart is established Heb. 13. 9. by grace and the Conscience settled by the Word of God 5. Libertie from former fears horror and troubles of Conscience Heb. 2. 15. Christ Jesus came to deliver and set free them who through fear of death were all their life time subject to bondage And if the Son make us thus free then are we free indeed Joh. 8. 36. But this libertie to be free from the yoke of dutie and from the fear and grief and sense of sin is the libertie of Hell which the devils contend and suffer for not the libertie of Heaven which the Angels enjoy in the most perfect measure Their Libertie is a Libertie from sin and fear and wrath and bell not a Libertie from Grace and Dutie and They could as Tertullian saith Salvâ fide peccare Salvâ castitate matrimonia violare and he tels them how they shall speed Salva venia in Gehennam detrudentur dum salvo metu peccant Law and Obedience and Subjection but a holy obedient and dutifull Libertie This was the abominable broth of the Gnosticks boiling mentioned before who thought no man could come to be a perfect Christian till he had worn out his Conscience To them all filthy works of darkness were lawful This St Paul and St Peter both do caution us against and tell us how we should understand and use our Libertie Gal. 5. 13. Brethren ye have been called unto Libertie onely use not Libertie for an occasion to the flesh but by Love serve one another As free saith the other 1 Pet. 2. 16. and not using your Libertie for a cloak of maliciousness but as the servant of God Both tell us we must take heed wee eat not too much of this honey least we surfet Both tell us this Libertie sets us not free from the Condition and Dutie of servants unto God or unto righteousness While we were free from Righteousness Paul tels us we were servants of sin Rom. 6. 20. But when we are truly free we yet continue servants to another master being made free from sin ye became the servants of Righteousness ver 18. See Rom. 6. 16 17 18 19 20. There are two masters that divide the world Sin and Righteousness No servant can serve them both none so much a freeman as to bee free from them both The more thou art freed from sin the faster thou art bound unto righteousness and if free from righteousness then the servant of sin CHAP. XIX The Positive Truths arising hence asserted THe one part of the Use of Information was to discover some mistakes and to seek to remove them which was done in the foregoing Chapter The other part remains which is to discover sundry Truths and to assert them which is the subject of this Chapter And first it tels us that whether we look on Timothie as a Christian or as a Minister here are Inferences from it First if we look on Timothie as a Christian and finde him thus charged by S. Paul This charge I commit to thee Son Timothie that thou war a good warfare Holding faith and a good Conscience That a good Conscience is the Christians greatest Charge that he goes withall Whatever thou takest charge of be carefull of this This is the charge of God look to it if thou lose it thy life must go for it What Solomon saith of Wisdom I may say of good Conscience the truest Wisdom Get wisdom get understanding above all thy getting Prov. 4. 5 6 7. So say I Get a good Conscience keep a good Conscience above all getting get it above all keeping keep it forsake not her she shall preserve thee love her she shall keep thee She is a tree of life to them that Prov. 3. 18. lay hold on her happie he that retaineth her But lose this and lose thy soul hate this
follow the example of all sufferings Jesus Christ who being 1 Pet. 2. 21 22 23. reviled reviled not again when he suffered be threatened not but committed his cause to him who judgeth righteously yet had he done no evil neither was any guile found in his mouth 6. Lastly be sure thou commit thy self to God when thou art suffering according to the will of God in well doing so is the Apostles rule 1 Pet. 4. 19. Suffering times had not need bee sinning times he will never make good Martyr that is not a good Saint first The Israelites were warned not to go Ex. 2. 22. out of their doors but to be within at their Sacrifice when the Destroyer was abroad Daniel was within at his Prayers when the Inquisitors came to apprehend him Many cautions are to be kept in suffering times and many ingredients must be in our sufferings that they may be comfortable sufferings 1. It is not poena but causa was said of old Cum boni malique pariter afflicti sunt non ideo ipsi distincti non sunt quia distinctum non est quod utrique perpessi sunt manet enim dissimilitudo passorum etiam in similitudine passionum licet sub eodem tormento non est idem virtus vitium Aug. de Civit. Dei l. 1. c. 8. that is true but not enough 2. I may say it is not poena and causa too that makes a Martyr but conscientia 3. Nor is it every conscientia but conscientia Dei 4. Nor is it poena causa conscientia but vita that makes the Martyr 5. But poena causa conscientia vita patientia aut modus patiendi makes the compleat Martyr A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make the happie sufferer and the honourable Martyr Thus much of the Passive or suffering Conscience CHAP. XIIII Of the last Good Conscience the Conscience of Charitie THus are we come to speak of the last of Of the conscience of charity those ten particular good Consciences which we propounded at first that is the Conscience of Charity which I have reserved this last place for not because it is of the last or least worth but because the world hath put it in the last place if so be yet it hath left it any place at all This is that which the Apostle speaks of 1 Tim. 1. 5. As the end and perfection of the Law and Gospel too Charity out of a pure heart and of a good Conscience and faith unfaigned Whereever you see truth of Charity question not there the truth of Conscience The more of Charity the more of Conscience And the now totall want almost of this in the world argues the generall want of good Conscience in this Iron Age of the world These are the daies foretold by our Saviour wherein all iniquity doth abound Mat. 24. 12 and vice increase because Conscience doth decrease and Charity wax cold The world was never more full of knowledg nor emptie of Charitie 1 Cor. 8. 1. All have that knowledg which puffs up few that charity which should build up and while Conscience in most men calls for freedom Charity is by all left bound But it is by this badge of Charity that you may know a Disciple of Christ better then by the Joh. 13. 35 Language of a Galilean Now this Charity is twofold Charity of two kinds Externall or Civill Ecclesiasticall or Spirituall and Christian And this Externall Charity is threefold respecting three sorts of persons 1 Poore 2 Neighbours 3 Enemies 1. To the poore is to be shewed the love or Outward or civil and that first to the poor charity of beneficence To the neighbour and friend a love of benevolence and to the enemie a love of forgiveness Tranquilla Conscientia est omnibus dulcis nulli gravis utens amico ad gratiam inimico ad patientiam cunctis ad benevolentiam quibus potest ad beneficentiam Bernard de Consc 1. To the poore is to be shewed the charity of beneficence and well-doing This kinde of charity is the worlds grand Benefactor the poores great Almoner the widows Treasurer the Orphans Guardian the oppressed mans Patron This lendeth eyes to the blinde feet to the lame deals out bread to the hungry clothing to the naked maketh the widows heart sing for joy and brings upon the Donour the blessing of him who was ready to perish How did Zacheus shew the truth of the work of grace upon his Conscience but by those first-fruits of his charity Behold Lord the half of my goods I give to the poor Luk. 19. 8. How did Job vindicate his conscientiousness and sincerity against all his friends detracting calumnies Job 30. 12 13 14 15 16. but by such unquestionable demonstrations of his charity I delivered the poor that cried the fatherless and him that had no helper The blessing of him that was ready to perish came upon me and I made the widows heart to sing for joy I was eyes to the blinde and feet was I to the lame I was a father to the poor c. Religious Obadiah left it to Elias to judge of his sincerity and whether he truly feared God or no 1 Kin. 18. 13. Was it not told my Lord what I did when Jezabel slew the Prophets of the Lord how I hid an hundred men of the Lords Prophets and sed them by fifty in a cave with bread and water Nehemiah that matchlesse pattern of a self-denying Magistrate had much comfort in relating what oppressions he had removed and what ease he had procured to his Country how chargeable others had been how charitable he not so much as ever requiring the Governours bread nor his ordinary allowance but had at his own charge redeemed many Captives relieved many impoverished and when he hath done concludeth to the comfort of his Conscience Nehem. 5. 19. Think upon me my God for good according to all that I have done for this people To be short it is one of the good mans Characters Psal 112. 5. That he is mercifull and giveth and of the good womans That she stretcheth out her hand to the poor and in her heart and mouth is the law of kindness Prov. 31. 20 26. Abraham and Lot so famous of old for faith and piety were persons as eminent for their charity liberality and hospitality What should I speak of the Alms of Cornelius who hath a compleat description of a godâ—y man applied to him That he was a devout man one that feared God with all his house who gave much Almes to the People and prayed to God alway These Alms of his are said to come into remembrance with God Acts 10. 2 4. Yea Every liberall soul deviseth liberall things and by liberall things shall he stand Isai 32. 8. When the Instruments of the Churle are evil he deviseth wicked devices
on thee ere he hath done for his eyes put out and will destroy thee though he perish with thee Peccatum susurrans will prove Peccatum exclamans the witnesses might be slaine but did soon rise againe and up to heaven they went to accuse the world of Irreligion and Impiety Rev. 11. 2. To such as are haunted and fâ—â—â—owed with that griesly and ghastly fury of an evill accusing gnawing and corroding Conscience no wolfe on the breast like this no worm in the inwards like this torment it never lies quiet it s ever gnawing and corroding as no phrenfie so outragious as the roaring and raging Conscience It is like the raging Sea which cannot rest Esay 57. 21. No winds abroad cause an Earthquake but what wind is inclosed in the bowels of the earth no outward pressures can so torment as this inward horror the wind within causeth the Gollick paines not all the winds blustering about our ears but that little wind though it make no noise that is shut up in the bowels and pent up that wrings and tortures the body what are all the paines of body to the gripes and gnawing and wringings of an accusing disquieted Conscience This is the heart that continually meditates Terror to it self there is no darkenesse Paena autem vehemens multo saevior illis quas Caeditius gravis invenit Rhadamantus nocte dieque suum gestare in pectore Testem Ju. 1 Tim. 5. 24. 2 Sam. 13. 13. 1 King 2. 44. Gen. 42. 22 or shadow of death like his blacknesse of darkenesse He flies from the Iron weapon and the bow of steele shall strike him thorow The glistering sword cometh out of his gall all darkenesse is hid in hir secret place a fire not blowne shall consume him Job 20. 24 25 26. His sins have now found him out and are going before him to judgement whither he himself shall shortly follow I whither shall I go saith he to his offended Conscience where shall I leave my sin and shame and Conscience againe replies thou knowest all the evill that thy heart is privy too as Solomon said to Shemei nay saith Conscience you would not hear me as Reuben said to his brethren did I not speak to you and tell you then you must take what follows you have troubled Conscience and Conscience will trouble thee Men make light of the checks and admonitions of Conscience while they are in pursuit of sin and amidst their prosperity but when distress and anguish comes to take hold of them how do they cry out Oh Conscience Conscience Oh that I had hearkened to Conscience as it said of Rich Craesus who glorying in his wealth Solon told him that no man could reckon himself happy till he saw his end Craesus regarded not till being overcome by Cyrus and condemned to be burnt to death then he remembred what Solon had said to him and in the fire he cryed out Oh Solon Solon being asked what he meant he told them now he thought of Solons words and found them true and repented that he had made no more use of them when time was 3. It speaks terror to such as have an unwakened unsensible and sleepy Conscience no Lethargie so dangerous and near to death Gelidae est quasi mortis imago The Lethargick sleepy stupid Conscience is the most hopelesse Conscience that can be The dumb deaf silent speechlesse bedrid Conscience is the most desperate disease in the world The Physitian cures the Lethargy by a feaver if he can cast his patient into one and let me tell thee it is better God should cast thee into a hot burning feaver of Conscience by any affliction or horror whatsoever then that thou shouldest go sleeping and snoring to Hell It is not a more certaine token of death approaching to the body when you see speech gone eyes set in the head breath failing feeling lost pulse stopping excrements coming away unawares that such a one is drawing on to his Grave Then when you see the eyes of Conscience set feeling gone checks cease Heart-smiting done all Sins perpetrated yet the Soul lies wallowing in his noysome Excrements that such a Soul is drawing on to the Chambers of Hell The body of the former sleeps but his 2. Pet. 2. 3. Death slacks not the Soul of the latter sleeps too But his Judgement and Damnation slumbers not but is hastening upon him 4. It speaks Terror again to such as are already fallen or are entring into that disease called by Divines Vastatio Conscientiae the wasting or Consumption of Conscience the worst Consumption Such a Disease as the Phisitian meddles with none so bad This if not very timely prevented and stayed turns ever into one of those two desperat and incurable Diseases thou wilt either be stricken with a cold benumming Palsie or Lethargie and so be half dead while thou art alive or into a raging and desperate Phrensy it turns which will make thee be half in Hell while thou art alive The one was Nabals disease who was stricken with it that he became as cold hard and livelesse as a stone and was no better than a breathing Clot and so he died and is much like that Plague threatned Zach. 14. 12. where the flesh rots and consumes upon their feet while they stand their eyes consume away in their holes and their tongues in their mouthes so that they have neither sight nor tast nor speech nor motion yet living Death it self were to be chosen before such a Life The other was Joram's disease whom God smote in his Bowels with an incurable disease of which he lay in great extreamity for two years space and at last his very Bowels 2. Chron. 21. 19. fell out by reason of his sicknesse day by day and so he died in great horrour of whom may be said as was said to Maximinus that Tyrant and bloudy Persecutor when swarms of Lice did Gender in his diseased putrified body dayly did crawl about him that no Physitian could endure to come near him divers of them being slain because for the filthy stink they could not endure his presence others slain because they could find no means to cure him one of the Physitians then spake plainly to him and told him Nec est humanus iste Morbus nec medicis curatur It is not a naturall disease but a Divine stroke of Gods hand it is past the Physitians skill to deal with it CHAP. XXIII Of the Vse of Consolation ANd here we cannot but Proclaim the Happiness and commend the Wisdome of those blessed Souls that in this crooked and perverse Generation have made the better part their Choise and Care viz. to get and keep the good Conscience that Conscience void of offence before God and men that have preferred Purity of Conscience before Liberty and have studied Vprightnesse while others have studied Policy and fleshly wisdome These are like the few Names in Sardis who had not defiled their Garments
far from me vanitie and lies With David Deliver my soul O Lord from lying lips Pro. 30. 8. Psal 120. 2. and from a deceitfull tongue Lord cast out this unclean Spirit and Create in me a clean heart and renew in me a right spirit No shipwrack so perilous no disease so dangerous no deceiver so deceitfull n abysse so deep no death so deadly no hell so dark no pit so steep to fall into and so narrow to get out of as the evill Conscincee But I come to the Exhortation which contains a double charge The text is no other then an Apostolicall Exhortation or divine charge therefore this Use must be made or the chiefe Use is not made yet First to each Christian secondly to the Minister especially First to each Christian who makes Conscience of any thing that he especially make it his care to get a good Conscience and to keep it As Solomon of Divine Wisdome so I of Conscience wherein is all practical Wisdome Above all thy getting get that saith he Pro. 4. 5. 7. So say I above all gettings whatsoever get a good Conscience and whatsoever thou gettest more get it still with a good Conscience and with all keeping keep thy conscience keep it pure keep it clean keep it in peace keep it thy friend keep it as thou wouldest keep the apple of thine eye Life and Death are in the power of Conscience it is the principal thing therefore above all getting and keeping look to this exercise thy self daily with the Act. 24. 16. Apostle herein to have thy Conscience alwayes on thy side and have it without offence both to God and man What the Orator answered to one demanding what was principally necessary to make a good Orator Pronounciation said he What second Pronounciation What third Pronounciation he answered still as if Pronounciation did chiefly and wholly make a compleat Orator So do you ask what is most necessary to make a good Christian I answer Conscience And what next if you ask I answer still Conscience And what again Conscience still say I. As of the Scholler comming from the University when he hath been a Student for many years the best Testimony which can be given him is that he hath profited Tam doctrinâ quam moribus In Learning and Religion So the best Testimony that can be given of a Christan going from the Church when he hath been a frequent hearer is That he hath profited tam scientiâ quam Conscientiâ both in science and in Conscience To back and strengthen this exhortation I shall first lay down some Motives to inforce then some Means to direct to the better attaining and retaining a good Conscience Let this move first that God doth weigh Motive 1 and try the Conscience of a man The Lord weigheth the Spirits saith Solomon Gold and Pro. 16. 2. Silver men do weigh Grace and Spirits men cannot God weigheth not Gold or Silver or Honours or Estates but he onely weigheth the Spirits and Consciences of men So much of Conscience as is in any person or duty or action or suffering so much of thank and worth with God This is thank-worthy with God if a man for Conscience suffer and take it patiently That â—ction is denominated good that proceeds from a principle of Conscience that suffering good which is for Conscience So much Conscience toward God so much Comfort is coming to thee from God So much Conscience before God so much confidence before God But on the other side if Conscience be Motive 2 wanting a man shall suffer losse of all he hath and lose the thing he hath done or suffered or expended When a man shall say with Jehu See my zeal for the Lord I have fasted I hove fought I have been active I have suffered God will say Have you fasted at all to me have you done all this out of Conscience When you fasted was it not to your selves and when you did eat was it not to your selves therefore walk in the sparks which you have kindled If you have done well and truly Conscientiously and Religiously as Jotham said once do you then rejoyce in Jud. 9. 19. Conscience and let Conscience rejoyce in you but if otherwise a fire will break out of that bramble the evil Conscience and consume you and all your works What a mighty stickler was Jehu a man of an active and impetuous spirit yet he lost his reward for all his pains and seeming zeal his Conscience was not right Ananias lost his cost charges after he had contributed so much Alexander lost his reward and comfort after he had suffered so much Judas lost al after he had followed Christ so long and preached Christ to others so often Mot. 3 This leads a man to perfect and compleat happinesse both here and hereafter Here in this world it brings two the greatest benefits being the onely way Ad bene beatèque vivendum Ad bene beatèque moriendum In Life Ad bene beateque vivendum A good Conscience is the onely way to the good and blessed life This makes the good dayes whether thou be in prosperity or in adversity First if in Prosperity this will be as a hedge about all thou hast As the Candle of God in thy Tabernacle as the widdowes Cruse and Barrel will never fail of somewhat to supply and support thee 2. If in Adversity this will be like the good Houswifes candle that goes not out by night Or like Israels pillar of fire that will not leave thee in a wildernesse This like Ruth to Naomi will stick to thee stay by thee goe with thee where thou liest it will lie and as thou farest it will take part with thee when all other comforts and dearest friends like Orpah lift up the voyce and weep and take their leave of thee This like Ittai the Gittite to David saith 2 Sam. 15. 21. as the Lord liveth in what place soever thou art be it in life or death there will I be This turns Reproach into Honour takes up a stigmatizing invective as if it were a Garland throwes the viper into the fire and feels no harm This fears neither fury of Tyrants nor fire of furnace It dreads neither Anakim nor Emim nor Zamzummim This makes a man more than a Conqueror Rom. 8. 37. which is a very high and bold expression of a poor Paul why Paul who art thou A Conquerour is the highest Title he gives Laws to Kingdomes his place is above that of a King it hath been held more glory to make a conquest than to wear a Crown Al Kings have been crowned all Kings have not been Conquerours yet are we Conquerours and more than Conquerours First The Conquerour may overcome to day yet be overcome to morrow of the same enemy Victorem a victo superari saepe videmus Secondly The Conquerour may find the same enemy increasing by new Associations and then shake of his Yoke Thirdly The Conquerour
cannot say though he have the better Sword but his enemy may have the better Cause that the other cause may after carry it Fourthly The Conqueror may pay so dear for his victory that he doth not greatly joy in it Ezek. 32. 27. Fifthly The Conqueror may when all is done go down to Hell with his sword by his side and his weapons of war under his head though he was the terror of the mighty in the land of the living and then his iniquity shall lie heavie on his bones But we are more than Conquerours we have overcome to day and shall to morrow our cause is a victorious cause carries not Fortunam Caesaris but Honorem Christi therefore shall go forth conquering and to conquer and let Satan and all his Confederates unite their forces Principalities Powers height depth we fear them not all we are secure of victory and safety O glorious and happy condition when a man hath lost all he is as if he had gained all the world when killed all the day long as if he was triumphing all the day long I suffer and am bound saith the Apostle but the word of God is not bound my Cause is not bound my Conscience Dr. Stoughton in his Sermon before K. James is not bound a man takes no hurt while Conscience is safe Excellently Dr. Stoughton to this purpose Job was more happy when he fate upon the dung-hill than Adam when he sinned in Paradise because though his body were dissolved into worms and every worm acted by a Devill as Origen would have it to increase his torment yet he had not eaten the forbidden fruit which bred this worm of Conscience and made him fly from God The Bride that hath good Chear within and good musick and a good Bridegroome with her may be merry though the hail chance to rattle upon the tyles without upon her wedding-day Though the world should rattle about his ears a man may sit merry that sits at the Feast of a good Conscience Nay the Child of God by virtue of this in the midst of the waves of affliction is as secure as that child which in a Shipwrack was upon a plank in his mothers lap till she awaked him securely sleeping and then with his pretty countenance sweetly smiling and by and by sportingly asking a stroke to beat the naughty waves and at last when they continued boystrous for all that sharply chiding them as though they had been but his play-fellowes O the innocency O the comfort of Peace O the tranquility of a spotlesse mind There is no Heaven so clear as a good Conscience So that learned Doctor Good Conscience is to a man his closest and dearest friend that like Baruch to Jeremy will visit him in prison and will keep his Evidences safe for him in a time of common conflagration and calamity Jer. 32. 11 14. Or rather it is that Earthen vessel wherein alone our Evidences of our heavenly state are put and preserved from being corrupted both our Evidences our sealed Evidence and our open Evidence for a Christian must have two the sealed Evidence of Justification and the open Evidence of Sanctification are kept in this Vrne as Baruch was commanded to put both Jeremies Evidences of his purchase the sealed and the open in an Earthen vessel Yea good Conscience is not onely the Non est utilius remedium nec certius testimonium futerae beatitudinis bonâ Conscientiâ Bern. de in t domo preserver of Assurance but is a part of it for what is Assurance of Salvation but in the originall an Act of Grace passed in favour of a poor repenting and beleeving sinner in the Court of Heaven entred and ingrossed in the Book of Life which because procured by the Price of Bloud is written out in the precious Blood of Christ signed and sealed by the impresse of the Spirit of promise which is the Fathers and the Sons Agent on this behalf and attested by good Conscience as that which sets to his his seal next God and is then delivered into the hand of Faith as Gods Act and Deed for the sole Use and Benefit of a rightly purified Conscience Or Assurance is a Transcript taken out of the book of life that sealed book sealed in the bosome and counsell of the Father now unclasped by the hand of the Lamb written fair out in his Bloud attested by the Spirit of God within and endorsed without with the graces and fruits of the Spirit and at last passed in the Court and entred in the Office of good Conscience This this is the Assurance of the Saints when Gods Spirit attests to our Spirit and again our Spirit doth withal consent with the Spirit of God The other benefit of good Conscience 2 At Death here is at death when as it enables and directs ad benè beatèque moriendum an undertaking that all Philosophy could never make good nor did attempt but did onely promise the way ad benè beatèque vivendum yet fell short of that Conscience is the way to well-living it is the onely way to well-dying This gives rejoycing as the Apostle saith to him that is under the sentence and stroke of death and is now despairing altogether of this life 2 Cor. 1. 9. Good Conscience as it is sweeter than life so it is stronger than death and the good man and his Conscience are like Saul and Jonathan lovely in their life and which is above all in death they are not divided Hujusmodi comparandae sunt opes quae cum naufragio simul enatent Prideaux History pag. 247 The goods embarqued in good Conscience are the onely goods which will be saved when there is any shipwrack of State or Life And those are the goods we should get said the Emperour Lewes of Bavyer which in a shipwrack can swim out as well as thy self A saying also which Q. Mary is said to have Englished and much delighted in These are two great Benefits in this Life here But there are two greater for hereafter Conscience helping Ad tutò intrepidèque comparendum Ad Gloriosè aeternèque triumphandum 3 At judgment Conscience hath two other kindnesses which it will doe for the Soule beyond those two fore-named in life and death It will stand a man in stead when he is to make his appearance before the Tribunal of God Where Courage dares not shew his face nor Eloquence open his mouth where Majestie hath no respect and Greatnesse no favour and as the Martyr said Where money bears no mastery There good Conscience is known and befriended there it dares appear thither it doth appeal when the King and the Captain and the Great man and the Mighty man and the Chief Commander and the Rich and the Bond and the Free cry to the mountains to hide them and to the rocks to fall Rev. 6. 15. 16. on them that they may not appear Then doth good Conscience lift up
his head this is the day it hath longed for and the place where it desires to be heard 1 Joh. 3. 20 21. Hereby we know saith the Apostle that we are of the truth and shall assure our hearts before him for if our heart condemn us not then have we confidence or boldnesse before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libertatem aut audaciam quid vis dicendi This will make the Godly man in that great Audit to give up his account with joy and not with grief 4. To all Eternity Conscientia bona perfectè tranquilla et laeâ—a est formalis essentialis beatitudo sanctorum in vita futura Ames de Cons l. 1. c. 15. Lastly which is above all it leads him the way ad Gloriosè Regnandum aeternùmque Triumphandum It is the step to the highest glory and is the state of highest Beatitude To be feasted with the fruits of a good Conscience this is Angels food and one of the sweet-meats of Heaven As the evil accusing and tormenting Conscience is one of the greatest miseries in Hell causing the fire never to be quenched because their worm never dieth So the good Conscience is one principal Delicate in Heaven Therefore in that day Christ will not onely tell the Godly how much he hath done and suffered for them but he will tell his Father what they have done and suffered for him I was hungry these have fed me thirsty these gave me drink These have kept the word of my Patience These were not ashamed of my Name where Satan had his Throne These have kept their Garments unspotted therefore they shall walk with me in white Hence it is that the Crown of Glory is not onely called a Crown of Grace because the gift of God But the Crown of Righteousnesse because the Reward of this warfare for faith and good Conscience Then shall the Godly be satisfied from himself and the fruit of his hands shall be given him Then shall flow Pro. 12. 14 forth from the belly of each Beleever Riverâ— of living water rivers of Peace Joy Comfort to all Eternity where Repentance and Faith and Hope and Patience and Knowledge and Tongues and Prophecying shall cease there shall good Conscience continue and in it Life and Joy and Glory Consider on the other side the miseries of an ill Conscience in every condition both in Mot. 4 life death and after both First in life In midst of prosperity he can have no security Job 20. per totum read especially ver 16 17 22 23 24. He shall suck the poyson of Asps the Vipers tongue shall slay him He shall not see the Rivers the Flouds the Brooks of Honey and Butter In the fulnesse of his sufficiency he shall be in straights Every hand of the wicked shall come upon him when he is about to fill his belly God shall cast the fury of his wrath upon him and shall rain it upon him while he is yet eating c. and so Job 15. 21. A dreadful sound is in his ears in prosperity the destroyer shall come upon him As Adonijah in the day of his Coronation riseth from the table he and all his Guests fly and shift for themselves a short Reign a mourning Feast Or as Belshazzar in his Banquet when he sees the Hand-writing dread and horrour seizeth on him And as the Syrians upon a secret noise God caused 2 Kin. 7. 6. them to hear fled disorderly from their Tents leaving all their wealth and good chear a booty to the hunger-famished Israelites What torment like that of an ill Conscience of which that forenamed Authour Dr. Stoughton ubi supra excellently speaks All outward blessings saith he cannot make that man happy that hath an ill Conscience no more than warm cloathes can produce heat in a dead carkasse if you would heap never so many upon it There is no peace to the wicked Aut si pax bello pax ea deterior For this man in his greatest fortunes is but like him who is worshipt in the street with cap and knee but as soon as he is stept within doors is cursed and rated by a scolding wife Like him that is lodged in a Bed of Ivory covered with cloth of Gold but all his bones within are broken Like a book of Tragedies bound up in Velvet all fair without but black within the leaves are Gold but the lines are bloud O the rack O the torment O the horrour of a guilty mind There is no hell so dark as an evill conscience Secondly but much more in adversity ill Conscience that hath long lien silent and quiet is apt to cry out and fly in the face as Josephs Brethren in their distresse were forced to cry out Gods hand was just upon them Their sin which was before Peccatum susurrans is now Peccatum clamans such cry out as Saul in his distresse I am sore distressed the Philistims make war upon 1 Sam. 28. 15. me and the Lord hath forsaken me and answers me no more then poor soul he goes to hell for comfort and accordingly he sped Such have neither Joy in Life nor Hope in death Vtrinque timidi as Eusebius Euseb l 6. cap. 42. speaks of some in the time of the Persecution under Decius Cowardly and unsound Christians who were timidi cum ad moriendum â—um ad sacrifiâ—andum A lamentable case neither would their Conscience serve to let them Sacrifice to the Heathen Idols nor would their heart serve them to die for refusing So were they in a miserable strait between two dangers of losing Life and wounding Conscience and could no way satisfy themselves whereas good Conscience had seen in such a case what was presently to be chosen Ill Conscience never made good Martyr yet But there are three times especially wherein ill Conscience proclaimeth Terror and Rev. 8. 13. as the Angell in the Revelation flies over the head of a sinner crying Woe Woe Woe First One Woe in life Secondly Two Woes at death Thirdly But Three Woes at the day of Judgement 1 Woe in this life The first woe is in this life But this how dreadfull soever is the least because the shortest and hath an end in a little space of a few dayes or years therefore it is said the first woe is passed but behold two worse woes come shortly upon it Rev. 9. 12. The Second woe is at death This is a great 2. Woe at death woe double to the former the furnace is heated seven times hotter than it could be in this Life And as the Apostle saith of the Godlies afflictions all the sufferings of this present time are not to be compared to that Glory that is to follow so may we say all the sufferings of this life to the wicked whether in Body or in Spirit are nothing to be compared to those that follow This is a long lasting woe But yet of the second woe it is also said
his Wine to wash cleanse and search it if defiled his Oyl to mollifie supple and heal it if bruised festered This is the first and great Experiment to be used The second is like unto it namely this 2. The Spirit of Christ to get and seek the Spirit of Christ which is the next principal ingredient in or efficient of a good Conscience It is the Spirit of God with our Spirit that makes the good Conscience In this sense we may allow that of Origen That Conscience is another Spirit in the soul therefore the Apostle saith of his Conscience that it did bear him Rom. 9. 1. witnesse in the Holy Ghost The single Testimonie of natural Conscience is not much to be regarded in many cases but when Conscience is cleared by the Spirit and seconded with the Spirit the Testimony of these two is great and weighty the Spirit of God witnessing thus to our spirit is the clearest Testimony of Rom. 8. 16. of our Adoption and Salvation which thy Conscience alone is not to be credited in for what could the light of our body the eye see and discern if it were not for the light of the Heaven the Sun we should have a continuall Night So without the Spirit the light of God what can Conscience our light see and discern of the things of God Therefore the Apostle saith 1 Cor. 2. 10 11 12. that God doth reveal unto his servants the deep mysteries of the Gospel by his spirit for the spirit searcheth all things yea the deep things of God For what man knoweth the things of a man save the spirit of man which is in him So the things of God knoweth no man but the spirit of God Now we have received not the spirit of the world but the spirit which is of God that we may know the things which are freely given to us of Cod c. So that wheresoever the spirit of God is there is the good Conscience where it is wanting Conscience cannot be good Where the naturall enlivening Spirit is absent or departed there is no life or vegetation or sense or reason or motion but all death darkness coldnesse c. So where the enlivening Spirit of Grace is wanting to the soul there is no life sense motion comfort but all is dead within and all the works are but dead works But where the Spirit is there is life there is light there is liberty and there is purity there is peace and there is grace there is comfort and there is Conscience there is indeed all 2 Subservient means The subservient means are thirteen whereof the first six direct us what to do the other seven what to avoid First of all those subservient means next to Christ Jesus himself and his Spirit which are the principal Faith is to be sought to 1. Faith make thee a good Conscience Thefore how often do we find faith and good Conscience joyned This next to the bloud of Christ and the purifying water of the Spirit hath the greatest cleansing virtue Act. 15. 9. Christ hath given faith for this end to purifie the heart Where faith is pure the Conscience is pure this makes the good and mends the bad Conscience Faith and good Conscience are made one for the other as the woman and the man to be fellow-helpers each to other Faith is Consciences Keeper Conscience again is Faiths These two like Jonathan and his Armour-bearer may discomfit a whole Hoste 1 Sam. 14. of Philistins when they keep together nothing is hard for them to undertake or like Saul and Jonathan lovely in life and undivided in death Faith and good Conscience do many a good office each for other and are forced to unite in a league offensive and defensive In an offensive league as Simeon and Judah Jud. 1. 3. the one must help the other to expell the Canaanites out of his Coast first and then proceed to expell them out of the others Coasts after Good Conscience helps to expel the Canaanites of fear distrust and despair out of Faiths coasts and to slay Sheshai Ahiman and Talmai these Jud. 1. 10 three sons of Anak and faith again layes to his helping hand to expel the Canaanites of fear guilt deadnesse dulnesse erroneousnesse and Scrupulousnesse out of Consciences coasts And in a defensive league they are joyned as David said to Abiathar Abide with me fear not so saith Faith to Conscience Abide with me Conscience for he that seeketh my life seeketh thy life but with me thou shalt be in safety 1 Sam. 22. 23. Faith is the white Alabaster-box in which Consciences pretious Oyntment is put Faith is the bottle into which the wine of good Conscience is poured So again Conscience doth as much for Faith Faith is the light good Conscience is Faiths lanthorn the lanthorn shews forth the light within the lanthorn defends the light from winds and weather without that it be not blown out Conscience holds forth the light of Faith to be seen of men Conscience defends faith that it be not put out Faith is the Apple or sight of the eye Conscience is the eye-lid no eye-lid can see or doth it profit the body at all without the sight within nor can the eye see long if it have not the eye-lids to defend it from Sun dust smoak and the like annoyances and to keep the sight clear So what is Conscience without Faith but a blind and blundering Conscience And what is Faith without Conscience but as a naked weak raw sore eye A three-fold faith necessary to good conscience 1 Justifiing Faith Now this Faith that makes and keeps a good Conscience is three-fold First Justifying Faith there must be apprehending and applying the bloud of Christ Act. 15. 9. This is principally necessary to be sought this fides quâ creditur is the fides qua vivitur the fides quae creditur is not sufficient without this Secondly Doctrinal faith this is the faith 2 Doctrinal Faith here spoken of Hold faith and a good Conscience that is the sound Orthodox faith contend for it continue in it From this Hymenaeus and Alexander swerved and then left the plain path of good Conscience Say not any man is sound in faith and of a good Quam tu secretus es Deus solits magnus lege infatigabili spargens paenale â—caecitates super illicitas cupiditaâ—eâ— Aug. Conf. l. 1. Conscience who is unsound in Judgement and opinions Corrupt opinions breed corrupt Consciences and corruption in morals usually follows the corruption in intellectuals Here begins commonly the first step backward to all Apostacy and the first step forward to all impiety It is a sad story of the Emperour Valens who while he was among the Orthodox had gained much Glory in the Church he had stood firme in the time of Julian the Apostate together with his Brother Valentinian chusing rather to lay down all his Military Honours and imployments than
to dissert the faith of Christ yet afterwards by his wives means she being an Arrian he was perverted and being Co-Emperour with his Godly Brother Valentinian he grew a Pseudo-Christian first nec Arrianus nec Christianus propemodum visus est He was neither perfect Arrian nor a perfect Christian afterwards grew a Persecutor at last he went to enquire of the Devill who should be his successor and upon the Ambiguous answer of the Diabolicall Oracle that his successours name should begin with Theod He put to death many a man all such whose name began with those letters as Theodorus Mag Cent. 4. cap. 3. Theodotus Theodoulus Theodosiolus and the like The third kind of Faith necessary to good 3. A particular warranting Faith Conscience is that particular warranting saith as I may call it to legitimate our actions which particular warranting faith may be also called a kind of Justifying faith in a certain sense I mean not justifying the person from all guilt but that action from sin Every action that is good in it self hereby becomes sanctified to the use of Conscience by the word of God the word of faith as it is called Of this particular warranting faith the Apostle speaks when in things of an indifferent and doubtfull nature he saith Let Every Rom. 14. 5. one be fully perswaded in his own mind that is let him be fully satisfied in his Conscience concerning his wayes whether for practising or forbearing this or that Whatsoever is not of this faith is sin that is whatsoever a man doth practise Conscientià fluctuante or much more Conscientiâ reclamante his Conscience wavering or gain-saying must needs be sinful in him though it be not sinful to another Of this that Aphorism also in the same Chapter is to be understood He that Rom. 14. 23. doubteth is damned if he eat he meaneth not that in what ever faith laying hold on Gospel and saving promises there is not full assurance but many doubts yet arising and fears yet remaining that soul hath no true faith and therefore is in the state of Damnation but his meaning is that he who is bold in practising what he yet sees no warrant for in the word doth wound his Conscience having not that sincerity and tendernesse of Conscience which he ought to look after and therefore is justly condemned and blamed Secondly Repentance and the daily renewing 2. Means Repentance thereof is the next means to get and keep the good Conscience This ever goes along with true faith Mar. 1. 15. Repent and beleeve the Gospel Repentance is as necessary to be taught and practised as Remission of sins to be preached and beleeved Luk. 24. 47. Paul where he came taught both this was the total sum of all he taught Act. 20. 21. They who would set your Conscience free to the commission of sin and yet keep it free from confession and contrition for sin while they promise you liberty they proclaim themselves the very servants of all corruption The Scripture rule is Job 11. 14 15. If Iniquity be in thy hand put it far away and let not wickednesse dwell in thy Tabernacles For then shalt thou lift up thy face without spot yea thou shalt be stedfast and thou shalt not fear But if thou do evil sin will lie at the doors not to be driven away but by repentance and there it will lie to keep in Terror to keep out Comfort If sin and guilt have not yet come in they lie at the door when thou steppest out at death they will fly at thy face and tear out thy throat therefore if thou lovest thy own peace and safety put it far away from thy Tabernacle saith Zophar Conscience must shut all known sin out of doors or sin will soon thrust Conscience out of doors Conscience well maintained resists and disarmes sin sin once entertained and a while maintained grows too hard for Conscience Take heed then of harbouring this Guest or turning in to this Host sin it will Jael-like after soft language sugred entertainment in thy sleep assault thee and fasten thee to the ground Take not in this Jonah at a venture though he pay his fare when he comes in he will raise a storm ere he be gotten out Revive this discontinued duty and work of repentance Dream not of lodging sin and peace together in the same heart or at most with a small partition to have Peace within doors and Sin without doors David once thought without the labour of repentance to have secured himself from the trouble and infamy of his foul Adultery what doth he he sends for Vriah pretends businesse with him and after discourses past dismisseth him home to his house Vriah would not be gotten from Davids door To prevent the shame that David would have smothered sin must be added to sin next day Vriah is made drunk yet at the door he lies again Then must he be made away to send the shame packing But did not Davids sin find him out break in upon him and at last made his bed too hot to hold him and too we◠for him to sleep in He may now too late swim in tears and wash his defiled bed with weeping ere he recover his Peace So dangerous it is to play neer this Cockatrices Den and to put the finger upon the hole of the Asp See the like again in Amnon the son of David who having committed that villanous act of an incestuous rape upon his Sister Tamar thought it was but driving her down stairs and shutting the door upon her and the sin and danger was over But did not his sin lie at the door and after two years come up and stab him Conscience may be unkindly dealt withall and turned out of doors as the Levite did his Concubine and then forced ravished abused yet it will come home to thee again and though it cannot get in will lie at thy door and be at thy Threshold if it cannot go it will creep and if it cannot cry out Jud. 19. 27. there it will lie and in the morning when thou art to go out there thou shalt find it lying to accuse thy unkindnesse and to terrifie thee for thy ill usage of such a bosome friend Zophar tels Job that sin though sweet in Youth will lie downe with thee when old and sick and will not be beaten away This makes a miserable sicknesse and death when sin is in thy bed This is an unquiet bed-fellow Sin and guilt is the worst bed-fellow better death should be thy bed-fellow than sin Sicknesse poverty yea death it self may lie with thee in the same bed and thou take no hurt so that sin and an ill Conscience lie not in the middest between thee and Sicknesse or Death an ordinary bed may hold these two but what bed can hold these three Observe if thou wouldest have a good The third Means Conscience what hints at any time thou hast from
shall lament Wo to them that are at ease Luk. 6. 25 in Zion and put far from them the evil day when they cause violence to draw near If he adde drunkenness to thirst and walk in the imaginaon Am 6. 1. 3. of his heart and bless himself saying I have peace and I shall have peace God will not spare such a one but his anger and jealousie Deut. 29. 18 19. shall smoak against that man It is the case of the godly oftentimes to cry fear fear where no fear and danger is And the wicked usually cry peace peace where no safety and peace is Thus yet do many sleep and live and die in peace when Jonah-like there Jonah 1. 4 5. is the greatest storm of Divine Displeasure pursuing them and the Destroyer is ready to swallow them up They slumber and sleep but their judgement all the while lingreth not and their damnation slumbreth not For there 2 Pet. 2. 3. is no Peace from God to the wicked Isa 57. ult 2 It is pacifyed from the rage of Satan After 2. From the rage of Satan conscience hath been delivered from the paws of the ravening Bear the reign of sin It must next seek to be delivered from the jaws of the roaring Lyon the rage of Satan This latter is usually more terrible the former more dangerous When Sin is dethroned the first and greatest wo is past When Adonijah flies Solomon presently succeeds and is established 1 Kin 1. 50. in the throne Sin once put to flight the King of Peace reigns in the throne of Conscience This is that happy peace and security promised to the Beleever Mat. 16. 18. Upon this Rock I will build my Church and the gates of hell shall not prevail against it This is the sum of that other promise Rom. 16. 20. The God of Peace shall bruise Satan under your feet shortly shewing manifestly our securest peace is when God doth not only restrain but ruine Satan not binde but bruise him not chain him up but tread him down The like Prayer 1 Thes 5. 23. The very God of Peace sanctifie you wholly This peace from Satans rage the godly man may for so me time want who yet hath a good and pure conscience Such a want may stand with a perfect good conscience though not with a perfectly well conscience Conscientia honestè bona may be molestè mala Ames The Philistines often rushed upon Sampson and gave him many alarums hee still Iudg. 16. 9. 12. 15. 14 came off with honour and victory They come â—ut one way and fly seven waies The trouble was his the losse was theirs Yet thus is many a poore beleever often encountered some for longer time some for shorter some even al their life time are kept in bondage through Heb. 2. 15. feare of death and him that hath the power of Death the Devill They mourne they feare they pray they cry they are weary with waiting for the salvation of God When will the redeemer come out of Zion When Rom. 11. 26 Mal. 4. 2. will the Angell of the Covenant of peace come with Healing under his wings Paul had not this Peace sometimes 2 Cor. 7. 5. we had no rest but were troubled on every sâ—de without were fightings within were feares yet at another time could say 2 Cor. 2. 14. Thanks be to God who alwaies causeth us to Triumph in Christ And Rom. 8. 31 33. ad finem If God be for us who can be against us What shall separate us from the love of God shall Tribulation or Distresse or Persecution or Temptation c. Nay in all these things we are more then Conquerers through him that hath loved us yea I am perswaded that neither the Temptation nor the Tempter nor Angels nor Principalities nor Powers nor Life nor Death nor Height nor Depth nor any Creature shall be able to separate us from the love of God in Jesus Christ our Lord. In this condition Conscience saith to the Soule Returne to thy Rest O my Soule for the Lord hath beene Beneficiall unto Psal 116. 7 thee This is that Peace which Christ hath Purchased and Bequeathed to the Beleever Peace I leave with you my Peace I give to you Jo. 14. 27. b. e. not Peace onely with God and with selfe and with men in midst of a Raging unquiet world but Peace in Despight of Hell Gates and Sathans Darts Of this Peace we may say as Gideon of his Altar Judg. 6. 34 Jehovah Shalom the Lord is God of this Peace or this Peace is the Peace of God Thirdly The third thing Conscience From the displeasure of God Rightly Pacified is at Peace and Delivered from is the Displeasure of God This is the Highest Step of Solomons throne the best part of our Peace above both the former when we can say being justified by faith we have Peace with God through Jesus Christ Rom. 5. 1. This a blessed Peace when not with man or selfe or sin or Sathan but with God Reconciled through Christ This that Peace Christ promised which the world cannot Give Nor Devill take away Jo. 14. 27. The peace of which the Apostle speaketh so magnificently calling it Phil 4. 7. the Peace of God which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidio erit Beza passeth all understanding which shall guard and engarison your hearts and mindes through Jesus Christ This Guards the Soule and Conscience from all the feares and assaults of Law sin guilt death hell and Satan In this condition the Soule lyeth downe in Peace and riseth in Peace and saith to the Godly â—ustified Person in Solomons words Eccle. 9. 7. Go thy way eat thy Bread with joy Psal 3. 5. 4. 8. and drinke thy wine with a merry heart for God now accepteth thy works Secondly There are 3 things which Conscience must be Pacified by and those the Conscience is pacified by 3 things same three by which before it was Purified what ever tendes to Purity Tendes to Peace viz. 1. The word 2. The bloud 3. The Spirit of Christ First By the word of Christ Conscience is Pacified and restored to Peace The word By the word of Christ especially the Gospell is therefore cald the word of Peace Tydings of Peace Gospell of Peace Word and ministery of Reconciliation Act. 10. 36 Ro. 10. 15. 2 Cor. 5. 18 The Gospel is the Instrumentum Pacis Christianae Gods Proclamation and our Charter of Peace containing the largest concessions of Grace It is an Act of Oblivion Passed in Heaven God not imputing our sinnes to us and further giving us an Act of Indemnity against all charges and impeachments of law sinne Conscience or Sathan This word we must produce for our security It is by the Mar. 4. 39. 41. Job 34 29 Jer. 20. 9. word of Christ that the winds and stormes are laid in the conscience and a calme made Christ utttereth his voyce and the
holy Ghost is that sin unto death hath no more sacrifice for it but becomes eternally unpardonable but because it is ever perpetrated and committed in despight of 1 Jo. 5. 16. Heb. 10. 26. conscience against his most clear and strongest convictions and against the most peremptory checks and dissenting restraints of the awakened and enlightened conscience Nothing heightens sin so fast conscience may say If I had not come unto you you had no sin If I had not done my Office faithfully you had some cloak for your sin which now you have not This makes sins of knowing men greater then of ignorant Englands sin greater then the Jndies Judas's perfidiousnesse worse then Sauls persecutions The one did it ignorantly and therefore obtained mercy The other had no cloak for his sin Christ gave him warning by the sop all took notice 1 Tim. 1. 13 he replyed upon consciences enforcing Is it I And he therefore died a son of perdition because he lived and persisted a son of conviction This is the servant who shall be beaten with many stripes Luk. 12. 47. To him that knoweth to do good and doth it not to him it is sin Jam. 4. 17. Corollary 4. When a man lies under the lash of conscience in respect of his two last offices viz. testimoniall and judiciall he lies under the greatest misery Maximus angor conscientiae Dr. Ames Mar. 9. 44. maxima poena Then the worm never dying devours him the fire ever burning the fire not blowen takes hold of him Cains mark is Iob. 20. 26. upon him His punishment is greater then he can bear This is the first woe and the hell on earth for Revel 1. 18. there is a hell before death and Revel 20. 14. an hell before the lake of fire How fearfull was Herods case to be given up to wormes to eat him alive Infinitely more dreadfull to be given up to this worm of conscience to be eaten up both alive and dead How dolefull a sight is it to see a wolfe or a Cancer on the womans tender breast ever gnawing and stinging never cured But a worse wolf is the gnawing and accusing conscience No fits of convulsion so tearing and pulling and racking as convulsion fits of conscience no ulcer in the bladder or bowels so painfull as the exulcerated conscience See this in Judas now brought to a sight of his sin and sense of his misery he is like Isa 57. 20. the raging sea that cannot rest Out he cries I have sinned take your money it hath damned me from person to person from place to place he goes but his hell he carries with him from the terrour and sting of conscience he cannot run To death he saith Fall on me to hell bury me so I may be hid from sight of conscience he strangles himself because he could not strangle conscience into hell he leapes not longer able to abide himself and indeed if there were any place in hell where this Apollyon of destroying conscience came not into it would all the damned get to case themselves Hell were not hell if raging conscience ruled not there if this worme could ever die that fire might then be quenched Judas hung himself to ease himself but then was death and hell cast into the lake of fire Revel 20. 14. He at first brake the neck of conscience that at last brake his neck he had strangled good conscience an ill conscience strangled him and being dead all his bowels fell out of his body because all his conscience fell out of his bowels while he was alive To conclude this Corollary The wrack of Mat. 15. 11 Subijciatur corpus in paena in jeiunijs macereâ—ur verber ibus lanietur equuleo disiendatur gladio trucidetur crucis supplicio affligatur secura erit conscientia Bern. de in t dom c. 22. Pro. 18. 14. good conscience is the saddest shipwrack for poena damni it is the greatest losse And the rack of an ill conscience is the sharpest rack for poena sensus it is the greatest pain Not all from without doth so defile a man as that from within nor all from without doth so torment a man as that from within All the windes blustering abroad about our ears paine us not but a little winde enclosed in the bowels how much doth it torment and put the body into the extreamest pains All troubles from without are easily undergone if conscience be sound But the wounded spirit who can bear He shall flee from the iron weapon and the Bow of steele shall stricke him through It is drawne commeth forth of his body The glistering sword commeth out of his Gall Terrors are upon him All darknesse is hid in his secret places h. e. he hath an Epitome of all the woes and miseries of Hell in his soule a fire not blowen shall consume him as Zophar excellently Allegorizeth Job 20. 24. 25. 26. Coroll 5. VVhen conscience hath done all these foure Offices faithfully and then giveth Peace This is the right peace of conscience This is the Son of Peace upon which the peace Luk. 10. 6. of God and the peace of the Minister ever comes Thus have you seene what a good conscience is h. e. when it is purified and when it is pacified purified from Ignorance Error deadnesse pacified from the raigne of sinne the rage of Satan and displeasure of God both purified and pacified by the word blood and spirit of Christ And after all doing his four-fold Office in due time and place of a Minister of a King of a Witnesse and of a Judge And thus much of good conscience in generall CHAP. V. Of severall good Consciences in particular and first of the Conscience in which Faith is HAving hitherto treated of the good conscience in generall we shall now descend to speak of some Particulars and give you in the severall sorts and best kindes of good consciences that are to be found in all the Sciptures commended to us that when you see such an one you may know a good conscience againe and say there goes a good conscience Ten particulars I shall recommend to you and after speake somewhat to Ten good consciences laid down in scripture each of them Their names are 1. The conscience of Faith 2. Of Purity 3. Of Sincerity 4. The Vnoffensive conscience 5. The well-sighted conscience 6. The well-spoken conscience 7. The Honest-handed conscience 8. The Tender conscience 9. The Passive or Hardy conscience 10. The conscience of Charity The first and most excellent conscience is that in the Text the good conscience of faith The conscience of Faith This onely makes a good conscience Nor can all the other nine make it such without this It is impossible that any thing or person should be good and please God without faith Heb. 11. 6. Precious faith makes the conscience of great price It is therefore very observable that in three places of this Epistle The Apostle
a carnall legall abject and low spirit and boldnesse loosenesse frollicknesse accounted Gospell-like walking and the onely proofe of our Redemption and the best Plerophory But know the grace of God teacheth us another Lesson It Tit. 2. 12 13. teacheth us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world The righteous God loveth righteousnesse Psal 11. 7. And with the pure God the Holy One of Israel nothing is approved but purity This is his Image this his Superscription Nothing but this is Gods and to be rendered to God The Kings Coyne hath his Image within as well as his Superscription without the Ring the Christian must have his Image within or it is in vaine to subscribe our selves and to be surnamed by the Es 41. 5. name of Israel The right faith of the Gospell is purifying faith Acts 15. 9. Gospel hope is purifying hope 1 Joh. 3. 3 True love pure love 1 Pet. 1. 23. Our Religion must be pure Jam. 1. 27. Hearts pure Jam. 4. 8. Mindes pure 2 Pet. 3. 1. Wayes pure Psal 119. 1. Hands pure Psal 24. 4. Prayer pure Job 16. 7. Incense pure Malac. 1. 11. Indeed all must be pure King Soloâ—â—â— had not a Vessell in either of his houses that at Jerusalem or that of the Forrest of Lebanon but was all of pure Gold he would be served in no other 1 Kin. 10. 21. God will have no other Vessell in either of his Houses that of Jerusalem the Church Triumphant or this Countrey-house as I may call it in the Forrest of Lebanon the Church Militant but what is of pure Gold of beaten tryed and refined Gold Silver was nothing esteemed in the dayes of Solomon Civility and externall Morality is too meane for God too base to enter Heaven The Kings Coyne I said before hath his Image on it it hath first his Image on the one side and then the Kings Armes or the Kingdomes Armes on the other Such is the right Christian he hath this Image and Effigies of God Purity and Righteousnesse stamped on the one side of his conscience and the Kings Armes or the Kingdom of Heavens Armes on the other Peace and Joy in the Holy Ghost The Kingdome of God saith the Apostle or if I may so call them the Effigies and Armes of the Kingdom is Righteousnesse and Peace Joy in the Holy Ghost Rom. 14. 17. It is observed that the floore of Solomons 1 Ki. 6. 30. Temple was overlaid with Gold both within and without that is to say both the Sanctum Sanctorum and the Atrium sacerdotum the Court of the Priests as it is called 2 Chron. 4. 9. Although the Great Court called the Atrium Populi were not so So it is the minde and will of God that not onely those holy glorified Saints that are within the Vayle of the Sanctum Sanctorum and the Church Triumphant but all those within his true Church distinguished from the world should have the same purity and holinesse although not the same measure Purity is the floore and paving of both Militant and Triumphant Church CHAP. VII Of the sincere Conscience NExt to pure conscience comes the sincere being much alike often taken promiscuously one for the other but though they may never be divided and parted may thus be distinguished Pure is opposed to what is filthy defiled uncleane profane impure Sincere Purity and integrity how they differ is opposed to false deceitfull counterfeit hypocriticall imaginary Every sincere man is really pure and endeavours so to be found but every pure-seeming person is not sincere nor doth intend so to be Sincerity is the glory of purity and of conscience and of every person grace or action It must be sincere faith if any 1 Tim. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith unfaigned Sincere love if any 1. to Christ Eph. 6. 24. Grace to all them that love the Lord Jesus in sincerity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. If to men Rom. 12. 9. Let love be without dissimulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good Hezekiah whatever he did he did in his integrity and with all his heart and so he prospered 2 Chron. 31. 21. The sincere is ever a good conscience no sooner sincere but presently good no longer good then can be called sincere Sincerity is the soundnesse health and right constitution of conscience Sincerity here is all our Gen. 6. 9. Job 1. 1. perfection Noah Job and others were called perfect in their generations onely because upright and sincere Sincerity is Earths highest perfection we cannot go higher Innocency was Paradises purity is Heavens Of this conscience Paul speaks 2 Cor. 1. 12. Our rejoycing is this the Testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world c. In which words foure things are very remarkable 1. What is the best temper and complexion of conscience 2. What the clearest markes and best proofes to evidence it 3. What is the worst disease and most destructive enemy to it 4. What is the fruit and benefit of it 1. The temper of the best conscience is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly sincerity or as the words are The sincerity of God in all our conversings with men 2. The clearest markes of this sincerity are naked and downright simplicity simplicity of God as it is called and the grace of God 3. The most common but dangerous enemy to conscience which is ever the bane and death of sincerity is fleshly wisdome in sincerity not in fleshly wisdome the more of that the lesse of this Not in fleshly wisdome but by the grace of God nothing so opposite to Gods grace as humane and carnall wisdom if the one increaseth the other ever decreaseth 4. But the fourth thing is the benefit of such a constitution and freedome from this distemper which is above all expression It maintaines the soule in a plight of rejoycing and in a state of glory as it were amidst many pressures when the outward man was ouerburdened sentenced to death and despairing of life and of all outward reliefe vers 8. Wee were pressed out of measure above strength insomuch that we despaired even of life but we had the sentence of death in our selves c. yet there as in another place 2 Cor. 6. 10. he saith As sorrowing yet alway rejoycing As dying yet behold we live Blessed be a good God and well fare a good conscience for it It makes such an alteration that like the night starres when all day light is off the Heaven Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leigh Crit. Sacr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illae res proprie dicuntur quae suum duntaxat nativum colorem praesertim album retinent nullo alio admisto ut lilia lana candida farina sincera est quae non est fermento corrupta Zanch. then do these appeare so
the good of this conscience is most seene in such a sad plight when I am most full of sorrow then most full of joy when nearest to death then have I most of life when having nothing I possesse all things Oh the Cordials sincere conscience feedes the afflicted soule with The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Sincerity 1 Cor. 5. 8. and 2 Cor. 1. 12. is a very elegant and most significant word signifying that tryall that is made of things by the Sun-light as the Eagle is said by Aristotle and Pliny to bring her young unto the full sight of the Sunne to try whether they be generous and legitimate or spurious those that can with open eye endure the light thereof she owneth those which wink she rejecteth Or as a Chapman openeth Wares to see what deceit or flaw is in them B. Andrews The Latine word Sincerus signifies that which is without all mixture as Mel sinè Cera honey without any wax or drosse bread without Mar. 14. 3. leaven wooll undyed sincere milke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 2. which hath no mixture nothing but milke like that precious Spikenard in the Alabaster Box 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and naturall Nard Jerom. Theophilus Euthemius à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducunt ut quae sit fidelis germana Pura minimeque vitiata Which sincerity of conscience if you desire Notes of sincerity to know it try it by these notes 1. It makes a man abhor all guile and fraud and renounce the hidden things of dishonesty and cast off the cloake of craftinesse makes a man like Jacob in his time a plaine downright or upright man or like Nathaniel a right-bred Israelite indeed in whom was no guile such was Paul and his fellow Apostles 2 Corinthians 2. 17. We are not as many that corrupt and compound the Word of God according to our hearers phancy or our owne advantage but as of sincerity but as of God and in the sight of God speake we in Christ So 2 Cor. 4. 2. We walke not in craftinesse or handle the word of God deceitfully Where is sincerity there is an Identity ever and a samenesse between heart tongue and hand betweene outside and inside what he seems he is what he promiseth he performeth as was said before of Origen Vt Docuit vixit He taught lived alike vixit ut Docuit and lived taught Micaiah shewed his sincerity when he resolved not to concur in the Agreement of the Prophets to please their Soveraigne Lord the King But what the Lord saith unto me as the Lord liveth that will I speake 1 King 22. 14. And Caleb his sincerity when he resolved not to betray his trust and promote the Agreement of the People as did his corrupt fellow Representatives who voted according to the fickcle mindes of their Soveraigne Lord the People But as for me saith he I spake as it was in my heart Josh 14. 7. And I fully followed the Lord vers 8. Sincerity abhorres equally both feare and flattery and declines alike unnecessary opposition and unwarrantable complyance The sincere mans heart yea and path too is like the street of the new Jerusalem Rev. 21. 21. The street of the City was pure gold as it were transparent glasse Purity is the glory of Gold Perspicuity and Transparentnesse of Glasse both are the glory of the sincere man who is both Glasse and Gold Transparent Glasse you may see through him he is all one without and within and Pure Gold that the more you see into him the more you see his worth 2. Sincerity being all to the light as was Note 2 said before in the opening of the word Joh. 3. 20. He that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God they are cast in a right mold and are of the right make Therefore as of sincerity and as of God and as in the sight of God are put together 2 Cor. 2. 17. He that is such ownes nothing but what will endure the Sunne To God he saith often Examine me O Lord and prove me try my reines and my heart Psal 26. 2. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me Psal 139. 23 24. Thus dare not an unsound heart say So Peter Lord thou knowest all things thou knowest that I love thee Joh. 21. 16 17. To the most searching Ministery he saith Teach me and I will hold my tongue and cause me to understand wherein I have erred Job 6. 24. To every discerning mans conscience he offers to approve himselfe in the sight of God 2 Cor. 4. 2. Let the righteous smite me it shall be a kindnesse and let him reprove me I shall not take it ill Yea he is the man who can be tryed by God and his Country Ye are witnesses and God also how holily and justly and unblameably we have had our conversation in the world said the Apostle 1 Thess 2. 10. Yea he saith to his most observing adversary Let him write a Booke against me I shall be able to answer all charges and wipe off all aspersions said Job in the assurance of a sincere conscience Job 31. 35. Wary Jacob would make sure worke beforehand if ever he should have his dealings called in question that he should never be touched in his sincerity So shall my righteousnesse answer for me in time to come when it shall come before thy face Gen. 30. 33. And this made him so confident when he was pursued and charged with the plunder of Labans Gods Search all my stuffe discerne what is thine spare not what hast thou found among all my houshold-stuffe Set it before my brethren and thy brethren I aske no favour Oh the boldnesse and bravenesse of sincerity Nec Proprium veretur judicium de se nec alienum Bernard Josephs brethren were so brought up by their Father Jacob to hate all fraud and falsehood that knowing their own integrity they offered themselves and their Sacks to any search or examination Behold say they the money which was in our sacks mouths we brought againe how then should we steale out of our Lords house silver or gold Gen. 44. 9. 3. The sincere man is semper ubique idem 3. Note still one and the same alone or in company Leave him to himselfe he is all one as if you looke on He is as the clarified honey cleare to the bottome he is like the twelve Gates of the holy City Rev. 21. 21. each Gate was of one piece and that of pearle one solid and entire rich pearle it was not artificially made and joyned together but one naturall rich pearle Such is the sincere man all of a piece nothing but one solid pearle The Arke was pitched within with the same pitch which it was pitched without withall such is the sincere man within and
all things to all men that he might by all faire means save some for by foule meanes of violence we shall save none but lose all By this art the Gospell was first propagated by this plaine inoffensive amiable and winning carriage very Gentiles were overcome to the imbracing of the Truth But our self-pleasing hath undone all How much need have we to pray for the Christians of our times as Paul did for the Philippians Phil. 1. 9 10. That your love may abound in knowledge and in all judgement that ye may approve things that are excellent that ye may be sincere and without offence to the day of Christ 6 Rule If thou wouldest sometimes not give offence thou must be willing to depart with thy owne right Mat. 15. 27. Notwithstanding that the children are free yet least we should offend them said our Saviour go thou to the sea and cast an hooke and take up the fish that first cometh up and when thou hast opened his mouth thou shalt finde a piece of money that give unto them for me and thee 2. Not to the wicked or to those that are without must we give any occasion of offence 2 We must not give offence to wicked men but remember that rule Colos 4. 5. Walke in wisdome toward them that are without Lay not a stumbling block before the face of the blinde The Beleeving servant must be obedient and faithfull not onely to the Beleeving Master and the gentle but to the unbeleeving and froward that the Gospell be not blasphemed 1 Tim. 6. 1. 2. 1 Pet. 2. 18. 1 Pet. 3. 1. The godly woman must labour to have her modest and gracious carriage towards a froward and irreligious husband speake more to his conscience then the Word hath done to the worst of men that seeke occasion we must labour to take away all occasion 1 Having a good Conscience and your conversation benest among the Gentiles that whereas they speake against you as evill doers they may be ashamed 1 Pet. 2. 12 3. 16. when they falsely accuse your good conversation yea not that onely but that they may glorifie God in the day of visitation Thus did Daniel demeane himself that though so many eyes were upon him they could fasten nothing upon him to charge him with Dan. 6. 4. Obj. When the Disciples informed Christ Ponere scandulum infirmis in rebus medijs est peccatu sed pharisaeiâ— non sunt infirmis sed malitiosi calamnia huic pertinaces nebulanes jubet dominus ne decorum scandalo sint solliciti Par of the Pharisees offence taken at his Doctrine he seemed to neglect it Let them alone Mat. 15. 12. 14. q. d. If they be offended let them be offended Ans It is to no end to be troubled if wicked stubborne men take offence when none is given they sin we sin not woe to the world because of offence taken its impossible but an â—ffending world should be apt to be offended To lay a stumbling-block before the weake is evill but the Pharisees here saith Paraeus were malicious calumniators and sinned of pertinacious perversenesse therefore no heed to be taken of them 2. Wee are to distinguish of the matter whence an offence is taken an indifferent action we may forbeare to prevent offence-taking but a necessary duty is not to be omitted or truth to be suppressed to avoid all the worlds offences Let thy eye and actions be good although their eye and interpretation be evill Nihil boni aut liciti est omittendum propter scandalum acceptum hominum Pharisaico ingenio praeditorum Ames de cons 1. 5. c. 11. And learned Camero Scandalum quod oritur ex rebus per se bonis necessariis non licet evitare quia non est faciendum malum ut eveniat bonum Et postea Itaque ut maxime tumultuetur mundus tamen omnia etiam extrema quaeque subeunda sunt ut stet illibat a Dei gloria Vide plura in Jo. Cam. Praelect in Mat. 18. v. 7. 2. We must take heed that we do not offend 2 Not offend our selves our selves man is bound to study selfe-preservation If thy eye offend thee pluck it out Mat. 13. 9. As there is one kinde of base and unworthy self-love self-seeking self-pleasing self-preferring self-fearing c. so there is also another noble and religious and most necessary self-love self-pleasing and self-preferring viz. when I more regard what my conscience cals for that I may satisfie my duty and keep in with my selfe rather then to gratifie a thousand requests But my self-pleasing must never be to the prejudice of another This is the worst disease of all in these worst of times Christ came to set a man at variance with father and mother but never with himself Next to the favour of God labour to continue in thy own favour and good opinion Let not thy own heart reproach thee within whose tongue soever may abroad Take heed of going over-far in a way of serving men heap not coals of fire on thy head to do any man a kindness better offend all the world then thy own self Gods servants have found it an easie matter to do or suffer any thing to forgo or undergo every thing so they might not offend self and have Conscience distasted Flavianus Clemens a Favorite in Domitians Court had so much interest in the Emperors esteem that he conferred highest Honours upon him and intended to make his Son his Successor in the Empire but blessed Flavianus rather then he would give offence to his conscience in the matter of his Religion was content to bear the turning of the Emperours great love into extream hatred so as he hated him to death and oppressed his whole house Theodoret reports of Hormisda a Nobleman in Persia who because he would not wound his conscience in conforming to the Religion of the Court was put into ragged cloaths deprived of all his Honours and set to keep Camels After a long time the King seeing him in that base condition and calling to minde his former estate pittied him brought him to the Palace and causeth him to be cloathed like a Nobleman again and then perswades him to deny Christ He presently rends his â—â—lken cloaths and â—ays If for these you think to have me deny my Faith take them again and so with scorn he was cast out It was a high expression of Zuinglius Quas non oportet mortes prae-eligere quod non supplicium potius ferre imò in quam profundam inferni abyssum non intrare quà m contra conscientiam atttestari 2. The other part of inoffensiveness is that 2. We must not be forward to take offence we be not apt to take offence This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 29. translated malignity which Aristotle defineth a taking of every thing in the worst sense A Nabal-like disposition 1 Sam. 25. 17. Morum asperitatem ac difficultatem sonat Erasmus
There is as much danger oft of taking offence unjustly as of giving as 1. From God who can never give any yet Christ pronounceth Mat. 11. 6. him a blessed 1. From God man that should not by one means or other be offended in him Therefore is Christ called in the worlds-sense lapis offendiculi a stone of stumbling and rock of offence Rom. 9. 33. yea all the disciples were at once offended at him Mat. 26. 31. Some have taken offence at his person Isa 52. 12. 53. 3. Some at his doctrine Mat. 15. 12. Some at his Parents Mat. 13. 54 57. Some at his Disciples and followers Mar. 2. 16. Some at his life Mat. 11. 19. Some at his death yea almost all at the ignominy of his death and crosse 1 Cor. 1. 23. But we preach Christ crucified to the Jews a stumbling block and to the Greeks foolishnesse To both unsavory yet all these offences were taken without cause none without sin 2. From Gods way when the stony ground 2. From Gods way hath received the seed it springeth up immediately but not having root or moisture is scorched with the heat of the sun Mat. 13. 21. Such are those hearers who at first receive the Word with joy and much forwardnesse but when they see the Lyon in the way and Tribulations arise they are offended at the way and the gospel and at Christ himself and are like that impotent and passionate widow who was content to entertain the Prophet when she and her son might live upon him but when her son was dead she was offended with the Prophet What have I to do with thee oh thou man of God Art thou come to call my sin to remembrance and slay my son 1 King 17. 18. 3. From Gods people and their weakness 3. From Gods people so far as either to condemn their persons or dislike their profession Wo to the world because of offences on both hands Mat. 18. 5. Giving too much just occasion of offence to the godly and again taking too much occasion of offence but unjustly at the godly it 's impossible but offences will come from some hands but woes a thousand to him from whose hand they come meritoriously and as many woes again to him that taketh such an offence at a particular person or at a particular miscarriage in one person to reject and condemn a whole profession True godliness makes a man apt to take all in good part 1 Cor. 13. 5. It thinketh no evil it suspecteth nothing but believeth all things it makes a man more severe to himself and more charitable to others With himself he may be displeased with another he is unwilling to be displeased to him self he is just and impartiall to others more milde and indulgent 4. Lastly we must take heed of offence-taking 4. From the world from an ill world Because all men speak evil of the way of God and forsake it must we be offended Say not a confederacy to all them to whom this people shall say a confederacy neither fear ye their fear nor be afraid but sanctifie the Lord of Hosts himself and let him be your fear and let him be your dread Isa 8. 12 13. Thus much of the inoffensive Conscience CHAP. IX Of the wel-sighted Conscience THe quick sighted Conscience is ever a Of the wel-sighted conscience good Conscience and one necessary qualification which good conscience cannot want Conscience's whole work is circumspection and therefore must have eyes in every place running to and fro Mat. 6. 23. Mens lumine Spiritus Sancti gubernata facit omnes actiones nostras lucidas Deo placentes Mens coeca nec illustratâ— lumine verbi nec gubernata Spiritu Dei hominem ducit in avios errores scelera omnesque actiones ejus deturpat Parae in Mat. 6. 22. Hence some have said Conscientia totus oculus Conscience is all eye If this eye be single the whole man is full of light if this eye be darkness all is darkness A good conscience must be like Ezekiels wheels Ezek. 1. 18. Or like the creatures before the throne Rev. 4. 6. 8. that were full of eyes round about full of eyes before and full of eyes behinde and especially full of eyes within Thus must good conscience be qualified it must be full of eyes before behinde and within Before to view and oversee actions to be done behinde to review and overlook actions already done especially it must be full of eyes within to make a privy search in the inwards of the belly as Solomons expression is Conscience is to take account of the inward motives from which actions are undertaken of the inward intentions and affections with which they are undertaken and of the inward ayms and true ends for which they are undertaken Vt nemo in sese tentat descendere nemo And further very observable it is that Persius Sat. 4. those wheels spoken of Ezek. 1. 19 20. were as admirable for their motion as for their eyes they moved after a divine mover as the spirit moved they moved whether the spirit went they went when the spirit rose up they arose when the spirit stood they stood but they never returned or went backward Conscience must not be all sight no motion or all for speculation nothing for action Again those creatures before the Throne are not more to be admired for their abilities then imitated in their practise and imployment they had many eyes and they had many wings Rev. 4. 8. Each had six wings they were full of eyes and full of praises not only much in contemplation but as much in adoration They rest not day nor night saying Holy holy holy Lord God Almighty which was and is and is to come What was it but a monstrous image that in Nebuchadnezzars vision Dan. 2. 32 33. Whose head was fine gold his legs iron and his feet base Iron and clay They are monstrous Christians who have such heads of gold for Science but feet of clay for practise all knowledge no action all contemplation no conversation The Pharisees were full of eyes without Sed praecedenti spectatur manticae tergo Pers had none within full of eyes before had none behinde Non viderunt id manticae quod in tergo â—rat They could censure other actions not see their own they had heads of gold feet of clay could speak excellently and do as badly They say and do not Mat. 23. 3. What they teach that do ye what they practise that shun These doth our Saviour after all their knowledge and learning and talk and tongue call fools and blinde fools again and again All this knowledge is but as a candle Mat. 23. 17 19. 24. in their hand to light them to Hell that they may not go thither in the dark These go to Hell as Bernard saith with a great deal of Sinite sapientes huâ—us saeculi alta sapientes terram lingentes
no duty small for there is no Commandment small Christ though he turned water into wine to refresh others would not at Satans instigation turne a stone into bread to relieve himselfe Matth. 4. 3. he might have done it for he was able had he done it who could have call'd it sinne he was then in want nothing to feed upon but hard stones yet would he not go out of Gods way to gratifie Satans plausible pretences or to relieve his own necessities The matter in which the first Adam offended seemed not great but the offence it selfe was great More go daily to hell for small sinnes unregarded then for your most horrid Atheism Blasphemy Desperation or sin against the holy Ghost Now a penny and then a penny idly spent undoes more men then the desperate hundred pound cast with a Dye There is no heed taken of the one when most abhor the other Ahab received his deaths wound through the little hole that was not heeded in his Armour From my secret sins cleanse me Psa 19. 12 13. saith David as well as Keepe me from presumptuous sins How circumspect and tender were the Primitive Christians in this point They would rather dye then cast the least grain of salt or incense into the fire as the Pagans did to save their lives they refused to sweare by the Genius or good fortune of their Emperours although they never forbare to pray for their health and prosperity Eusebius tels of one that was apprehended and led to the Altar to cast on Incense he refused they were willing to save him onely they would have him as he had done nothing so he should say nothing and make no words They would say for him that he had sacrificed if it was a sin it was their sin not his But they could not so perswade him when he came forth he protested that he had not sacrificed Theodoret tels also of Marcus Arethusius Euseb l. 8. c. 20. who having formerly in time of Constantius pulled down a Paganish Idoll-Temple and in Julians time being accused for it was â—njoyned to build it up againe as it was or give as much money as would do it he would do neither They then fell to half Theod. l. 3. c. 6. the sum he refused still At last they came so low as to bid him give what he would never Perinde impium esse obolum in impium opus impendere atque summam pecuniae universam so little were it but one half-penny so it were but any thing at all He in the midst of his extreme torments constantly stood out saying It was all one to give but a half-penny towards the furthering of any evill as to be at the greatest charge And therefore would not part with one single half-penny to such a purpose though to save his life 4. Tender conscience flyes secret sins as well as open and is best seene in the darke and most known by his Closet and solitary carriage His warning and memento is Shall not God search this out Psal 44. 21. He pitcheth up Labans watch-Tower and makes this Inscription No man seeth but God seeth Whereas men of no conscience say Who seeth us who knoweth what we do in the Chambers of our Imagery They write that sentence of Atheism over their secret and close designe that was in the mouth of those miscreants Ezek. 8. 12. 9. 9. The Lord seeth us not the Lord hath forsaken the Earth 5. The tender Conscience keeps a man as well from the guilt of sinfull Omissions of good as of sinfull Commissions of evil Our Saviour was as much displeased with Peters Mat. 16. 2â— 23. carnall disswasion from a necessary duty to go up to Jerusalem to suffer as with Satans Diabolicall perswasion to Daemonolatry to Mat. 4. 8 9. commit the most horrid impiety imaginable to fall down and worship him in the roome of God His answer was the same to both Get thee behinde me Satan Thou must as well observe what thou doest not as what thou doest Though the world makes small reckoning of omissions God takes notice of what ever opportunity we had but neglected and it seems Mat. 25 42. in the day of judgement these are the sins which chiefly shall be charged on the wicked Go ye cursed into everlasting fire because when I was hungry thirsty naked imprisoned sick you did not minister to me Omissions are damning and cursing sins it seems Mat. 3. 10. The tree that brings not forth good fruit is for the fire The slothfull servant is called the evil servant and for his negligence sentenced to Deprivation first Matt. 25. 26. 30. and after to Destruction Cast the unprofitable servant into utter darkness No Negative Holiness or Righteousness sufficient to approve to God though it may commend to men There be as many prove Bankrupts in the Citie and beggers in the Countrey daily through negative il-bus bandry neglecting their Calling Shops Opportunities as by profuse expenses Hence you have it in the Proverbs That the idle person may take the great waster by the hand and call him brother He also that is slothful in his business is brother to him that is a great waster Prov. 18. 6. And as many go to Hell daily through omissions of Duties required though the world take little notice of any such danger as by foulest sins committed Sixthly this Conscience you may ever know it by this that it makes one flie and avoid the common sins and prevailing errours of the times Nehemiah is a famous instance and pattern of such a good Conscience he saw Sabbath-Profanation swallowing up the Priests Maintenance and oppressive Vsury were the sins of that state and time he sets himself with all his might to restrain the offences and reform the offenders in all these kindes First for the Sabbath-Propbanation see what a Covenant they made Neh. 10. 31. To buy nothing which was brought to sell by others But chap. 13. 15. to ver 23. much more when some were treading wine-presses bringing in sheaves lading asses and brought in burdens into Jerusalem on the Sabbath as if it had been like any other day He testified against the parties offending declares his judgement and Conscience against their practice And to the Nobles and Magistrates he goes expostulating with them for winking at such abuses What evil is this ye do and prophane the Sabbath-day Did not our fathers thus and did not our God bring all this evil upon us and upon this Citie yet ye bring more wrath upon Israel by prophaning the Sabbath And at last he puts forth his coercive power to prevent the like A gracious heart if he see the morallitie of the Sabbath questioned as now it is by some he riseth up for the strict Observation of it the more zealously So again when he saw the Priests maintenance embezeled the Levites and Priests the then Ministers under disesteem and povertie the Priests Patrimonie devoured by irreligious
else and were insensible of the Judgements comming on them they perished in these What is it to a man to be drowned in a Butt of Malmsey or in a Vessell or Pit of water Say not therefore Is such a thing lawfull may it be done or must it not be done I will not fear to do whatever the Law of God or the Law of the Land will beare me out in But we must have more words and quaeries to an action then this one An licet we must ask An decet An expeâ—it To swear to go to law to take away â—â—e life of another man are sometimes lawfull but it is upon such and such considerations and circumstances which circumstances of actions are as much to be looked upon often times by him who would keep peace and purity of conscience as the actions and things themselves The wary beaten Beare fights with more advantage hard at the stake then at the full length and scope of his Chaine Observe your measure limit your liberty with bounds in lawfull things For lawfull and sinfull are so near neighbours that they border one upon the other and joyne in their utmost bounds 11 Note This man again in the next place dare not do alwaies what is in his power Joseph had his unkinde brethren now in his power had committed one of them to custody yet set him free again and sent them home in peace This do saith he and live for Gen. 4â— 18 I fear God The man of conscience hath other rules to walk by then a permissive Providence or a prevailing power and a concurring suitable Opportunity In maxima fortuna minima est licentia Seneca 12 Note Nor dare he do what others have familiarly done before him in his place As Nehemiah though he knew what was the Governours power and what he might claim for his due yea what estates their servants had raised formerly yet thus did not he his conscience would not serve him to raise himself and his house by imposing Taxes and Payments upon the People He studied not how much he might profit himself and how good he might make his place but how much he might profit others and how much good he might do in his place he sought rather prodesse then praeesse He kept a Princely Court an open House an honourable Table an hundred and fifty at the least every day were at his Neh. 5. 14 15 16 17 18 19. Table yet did he not charge the Publique with it Yet for all this I required not the bread of the Governour because of the hard times that lay so heavie on the People Luther could glory in it that he was poor himself yet many were inriched by him And Austin saith Among all the Gallants that ever the Romanes could glory in there was none to be preferred to M. Attilius Regulus a brave Commander Quem neque faelicitas corruperit Civit Dei l. 1. c. 24. nam in tanta victoria Pauperrimus permansit nec infaelicitas fregerit because he got all he could for his Country nothing for himself He continued a very poor man in his estate notwithstanding the great Imployments and Offices he had His whole Estate was say the Historians a parcell of Land of seven acres for his wife and children to live upon 13 Note The tender conscience doth not onely beware of sinfull actions but doth also bewaile and take sad notice of his sinfull affections and the depraved dispositions of his nature He mourns under the sin that dwels within him the Law in his members warring against the Law of his minde and the Body of Rom. 7. 20. 23 24. Death which he carrieth continually about him these are his greatest burden Whereas the hypocrite or the man of a looser and larger conscience could be content that sin should remain in him so it would not reign and too much rage to put him to shame or into much disorder He seeks more to have his sin covered then cured desires rather his sins should be curbed then conquered If he could keep his lusts and passions in some aw and some good order and decorum he would desire no more these Canaanites should live by him he would not expell or destroy them if they will but become Tributaries If they bring him in any Contribution-money and pay him Tribute and yeeld him any benefit if they will but hew him wood and draw him water he will be content to spare them Now these simple Gibconites will submit to any terms so they may but live The hypocrite I say could be well content his sin should be chained up but desires not that his sinfull nature should be changed He would rather have sin qualified then nullified moderated then mortified He would have sin weakened and impoverished but not wasted and destroyed He would have sin his Captive and brought down on his knees but not brought to execution as Ahab spared his Benhadad when he was his Prisoner In a word he would have sin onely restrained not ruined But now the Conscience truly tender of sin hates his sin in every degree with a perfect and impartiall hatred he would have no mercy shewed to this Benhadad or Agag no Covenant made with these Gibeonites By his good will these Canaanites should neither draw water nor draw breath his sin should neither reign nor remain in him he would have sin both covered and cured but rather cured then covered he would have it both curbed and conquered but rather conquered both chained and changed but rather changed he would have it both weakened and wasted but rather wasted he would have it both captived and executed but rather executed he would it should be qualified and mortified but rather mortified and nullified he would it should be restrained and ruined but rather utterly ruined And this is the right property of a tender Conscience which makes a man tender and compassionate to his soule but unexorably hardened against his sin because either sin or he must die if he kill not that it will kill him Therefore as it is said in that sore and streight siege of Jerusalem The hands of the tender and pittifull women did slay and boyle their own Lam. 4. 10. children for if they had not killed and lived on their own children they had died themselves The Law of extremity here overcame the Law of nature and made the mother cruell to her childe yet is she called a tender and pittifull mother So the soul being long besieged by the Ministery of the Word and at last close begirt with an Army of convictions and terrours legall terrours and threats and inward horrours and all within full of mutinies after denouncing of finall Judgements and the last Summons by Mercy tendered and gracious promises of life held forth The Law of Nature is overcome by the Law of Necessity and Extremity Sheba's head is cut off and cast over the Walls to 2 Sam. 20. save the City and the
to suffer for Conscience onely one thing they could not endure viz. to suffer in and from Conscience And here might I write a whole Volume of the sufferings of Primitive and later times or transcribe many large Volumes of Ecclesiastical Histories treating of this subject in their Martyrologies They were deprived of States degraded of Offices yet did bear it they were imprisoned they were exiled yet did endure it they were slain racked tortured yet did they suffer it Some were hanged some headed some were burned some drowned some devoured of wilde beasts some pull'd in pieces by men more savage then beasts yet they did all bear it and rejoyced they suffered for Conscience and for God Attalus and Alexander were twice bayted with wilde beasts to be torn in pieces Eccl. Hist l. 5. cap. 1. by them as Eusebius reports Attalus escaping the beasts was reserved to other torments to be burnt to death in an iron chair heated red-fire-hot yet did hee bear all Macedonius Theodulus and Tatianus laid Socrat. hist l. 3. cap. 13. upon a Gredyron and broiled to death yet did they bear it Marcus Arethusius was stripped naked then had his bodie all over daubed with Broth Butter and Honey then hung up in a Cage in the hot scorching Sun to be eaten up with flies and stung to death with wasps yet did he suffer all rather then give one half-peny to re-edifie that Idol Temple in his diocess which he had formerly plucked down To be eaten up with flies and stung with wasps he did account farre more desirable that he might preserve his Theodoret. Lib. 3. cap. 6. Conscience in Puritie and Peace then to bee eaten up of horrour and stung with Hornets if to preserve his life he had delivered up his Conscience There were many Christians together stopt up in Lakes or Caves artificially made close which Lakes or Ditches were filled with a companie of Dormise kept hungrie to gnaw and feed upon the poor Christians they all the while bound hand and foot that they could not keep off those hunger-starved creatures which were kept Mag. Cent. 4. cap. 3. Ex Theodoreto without meat also purposely that they might fasten upon the bodies of those godly men which lingring and miserable death they under-went yet was not their faith and patience at all born down saith the Historian They chose much rather to lie in such a Lake artificially stopt and to be eaten up alive with those Vermin their Conscience being preserved then to yeeld up this Fort of Conscience for fear of any earthly torments to be eaten up while alive with guilt and horrour of Conscience And when dead to be bound hand and foot and cast into an infernal Lake of fire and brimstone eternally stopt up there to be conversant with filthy spirits and to be eaten up with those hellish furies Yea to make an end for it is impossible to mention all Lactantius saith not onely the men among the Cbristians and those of stronger years and hearts but even our women and little children saith he have Latrones robusti corporis viri ejusmodi lacerationes perferre nequeunt exclamant gemitus edunt Nostri autem ut de viris taceam pueri mulierculae tortores suos taciti vincunt expromere illis gemitum necignis potest Lact. 1. 5. cap. 13. endured all torments and been too hard for their Tormentors no rack no fire could fetch so much as a groan from them which the stoutest Theeves and Malefactors among their Persecutors could not undergo but they would roare and crie out through impatience and disabilitie to endure them But how little of this good Conscience is to be found now adaies when Christ saith Who is on my side who Our times have brought forth many a degenerate Christian silken and satten Christians Christians for the right hand and the left if Christ have any Kingdoms Mannours or Honours to bestow But if a Cross they all forsake him and fly and shift for themselves as the terrified Disciples did the night of his Passion Luther call's some of the Divines of his Time Theologos Gloriae they would not suffer Some faithfull Ones were called Theologi Crucis so have we many Saints now adaies who are rather Triumphant Saints then Saints militant Well we know who hath said He that is ashamed of me I shall one day be ashamed of him he that loveth his life shall lose Mar. 8. 38. it but he that loseth his life for my sake shall finde it Joh. 12. 25. There is no condition or sort of men have in Scripture more abundant and more excellent Promises then these that suffer And none in Scripture have more Cautions and Rules given then those set down to regulate and circumscribe our sufferings for all that suffer cannot say they suffer for Conscience and for God and then what thank can they exspect from God if they suffer for their own default they must as we say thank themselves There be four kindes of sufferings which a Four ill kindes of sufferings good Conscience can have no comfort in therefore must seek to avoid 1. That we put not our selves upon Voluntarie and Arbitrarie suffrings and place Religion and Conscience in it when we have done thus did the Baalists of old who did cur and lance themselves that the bloud followed 1 Ki. 18. 28. Thus do the blinde Papists at this day Pennance and Discipline themselves out of a superstitious opinion of merit or satisfaction but they have no thank of God because though it may proceed from some kinde of Conscience yet it is a blinded and deluded Conscience not that Conscience towards God which Peter spake of Therefore 2 Pet. 2. 19. God will say to them Who required this at your hands Isai 1. 12. And as to them who offered their sons and daughters to Moloch It never came into my heart neither did I command them saith the Lord Jer. 7. 31. These things have indeed a shew of wisdom in will-worship and humilitie and neglecting of the Col. 2. ult bodie not in any honour to the satisfying of the flesh But these are not the sufferings of Christians nor can these say They bear these as the marks of the Lord Jesus in their bodies Gal. 6. 17. 2. That we pull not upon our selves Vnnecessarie and unwarrantable sufferings by a preposterous and precipitate intermedling in businesses out of our way and calling This is to suffer as busie-bodies in other mens matters But that in the Apostles Language is clean another thing then to suffer as a Christian therefore he doth oppose them and is all one as to suffer as an evil doer therefore they are joyned together 1 Pet. 4. 15 16. 3. That we pull not upon our selves Necessarie but deserved evil sufferings from the hand of Justice for our evil doings These may say with the Thief suffering with Christ we have the same Crosses that he
strive to out-vie him by a continuall return of new good Offices that thou maist never bee overcome by any evil of his but maist overcome all his evil with much more good Secondly There is another kinde of Charitie which we call Spiritual or Ecclesiastical which is to be shewed in the Love we bear to the Church and Truth of Christ and to the Souls of our Brethren This is an excellent and most necessarie Charitie and is to bee preferred before any of the former the love of Beneficence to poor of Benevolence to friends of Forgiveness to enemies these may bee among Heathens or Civilized Christians But this Love I now speak of is the peculiar Badge of Christians A Love of Symphonie in Judgement and Opinion of Sympathie in heart and affection and of Symmetrie or harmonie in an unoffensive conversation Common Charitie may be found among honest and ingenuous heathens yea there is a Love and agreement among the worst of men who have one heart and one purse Prov. 1. 14. and among the devils themselves Mat. 12. 26. may be found an unanimous conspiring in opinions and designes But our Love and agreement must be in good an Agreement in the truth and to be of one minde in the Lord. Phil. 4. 2. Joh. 2. Ep. ver 1. There is no dutie pressed upon Christians either with more store or strength of Arguments in all the New Testament then this See Phil. 1. 1 2 3. If there be any Consolations in Christ if any comfort of love if any fellowship of the spirit if any bowels and mercies fulfill ye my joy that ye bee like minded having the same love being of one accord of one minde Is the Apostle any where so patheticall again He laies out all his affections and all his arguments to prevail in so necessarie a dutie In the second verse he presseth four duties and hee laieth down five Motives before-hand to carry them home laying before them All that is in Christ in the Spirit in Gospel fellowship and Grace and what-ever respect they had to him that they be like minded c. If there could have been found any thing in heaven it self of more force to persuade he would have fetched it thence There are four particulars exhorted to of like nature 1 To be like minded 2 have the same love 3 to be of one accord and 4 of one minde All are to be endeavoured after and if possible to be attained but if we cannot reach the first and last of them we must never part with the two middlemost if we cannot come to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To think and hold the same One thing yet must we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one accord and having never the less love S. Peter likewise exhorts to the same purpose 1 Pet. 3. 8. to five things of like nature Be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of one minde having compassion one of another love as brethren be pittiful be courteous And here we are to hold these five links of this golden chain all intire and united if possible but if we cannot reach the first and highest linke we must nevertheless hold all the other four If we cannot attain to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must be nevertheless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we cannot be same-minded so the word signifies yet must we be loving minded Oh what happie times and Churches and Christians should we see if these duties and Graces were studied This would keep Vnitie of spirit in the Bond of Peace Eph. 4. 3. The outward and civil Love we spake of is the blessing of Families Beautie of Cities and the strength of Common-wealths But this if it were to be seen is farre more excellent and transcendent it is the Street of gold in the holy Citie the rich pavement of the heavenly Jerusalem It would be the Crown of the Church Militant for it is the Glorie of the Church Triumphant It would be the Cement of the walls It would bee the Gates and Bars of the Tower of Sion It would render the Church fair as the Moon glorious as the Sun terrible as an armie with banners This Love is the Mantle and Seamless Garment which Christ left to his Church that it should not be divided or rent What a reproch is it to us that the barbarous souldiers should deal more civilly with his Garment and with his Bodie when dead they did not divide the one nor break a bone of the other then we when we divide and rent both Garment and Bodie beating and striking our fellow servants biting and backbiting one another til we be devoured one of another Gal. 5. 15. Oh what Encomiums are put upon this Grace of Charitie in the Scripture It is the Queen of Heavenly Graces preferred in some sense to Faith and Hope 1 Cor. 13. ult It is the End of the Law the adorning of 1 Tim. 1. 5. the Gospel the Vive Image of God the very Effigies of Christ the first fruit of the Spirit The Daughter of Faith the Mother of Hope 1 Joh. 4. 8 16. Joh. 13. 34. Gal. 5. 22. Gal. 5. 6. the Sister of Peace the Kinswoman nearest kinswoman to Truth It is the Life and Joy of Angels the Bane of Devils It is the Death of Dissensions the Grave and Sepulcher of schismes wherein all Church ruptures and offences are buried It is the Morning and Resurrection yea the high Noon and clearest day of Reformation It is that which covers all sins And what can be said more In one word 1 Pet. 4. 8. It is the very bond of perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 14. This doth nothing il it vaunteth not it self is not puffed up envieth not doth not behave it self unseemly seeketh not her own is not easily provoked rejoyeeth in no iniquitie rejoyceth onely in the truth 1 Cor. 13. 4 5 6. This doth all things well beareth all things believeth all things hopeth all things endureth all things 1 Cor. 13. 7. This is the Head River in Paradise which divideth it self into many Channels that it may water the Church through the whole earth It is the womb or breasts of the Church It is the Seed of the Gospel The Bloud of the dead Martyrs and the Love of the living Professours being the best seed of the Church But where is the Havilah where this gold and Bdellium is to be found How sad is it that this Manna is onely to be found when the Church is in the wilderness but ceaseth the morrow after persecution ceaseth when we once eat the bread of common Peacel But how much more sad that that third part which had escaped fire and sword should be cast afterwards into another fire Out of which a fire shall come out into all the house of Israel Ezek. 5. 2 3 4. In the Primitive times there were indeed cloven Tongues but single and united hearts Act.
of later times have had the boldness to call it that Idoll of Sanctification That no regard was to be had to any scandall taken by others That all things Studiosè sibi iurpem vitam elegerunt ut infamiam opprobrium Ecclesiae conciliarent Basilides vesci jussit Idolothytis seu victimis rebus illis quae simulachris immolatae essent indifferenter sine respectu Conscientiae etiam in casu scandali Fidem perjurio negare tempore persecutionis Carpocrates omnibus operationibus libidinibus indifferenter uti necessarium dâ—â—it ut sine Turpitudine nemo perfectionem mystagogtae consequi posset Alli se Jesu similes alii se Petro Paulo praestantiores ob excellentiam cognitionis dixerunt Vide Plura Mag. Cent. 2. cap. 5. were lawfull That they might converse with any Idolaters and Idolothytes That the onely way to perfection in their mysterious Religion was to give themselves to any libidinous and obscene actions That some of theirs were equall to Christ Jesus himself and nothing inferiour to him And as for Peter Paul and the other Apostles they were far their superiours and their Doctrine more perfect then any of theirs That to denie and forswear their faith in case of danger was lawfull c. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Text speaks of who deal with Conscience as Amnon did with Thamar first ravish and abuse 2 Sam. 13. 17. it then put it out of doors And like those Sons of Sodom who will no longer endure any more reproofs but assault the reproover in his own house This is he who came to Gen. 19. 9. sojourn and he will now be a judge therefore will we deal worse with thee c. These give the Harlot erronious or seared Conscience the living childe from the right mother pure and tender Conscience laying the dead child at her doors But while these give Conscience a Bill of divorce God gives them a Bill of divorce And while they would make Conscience a reprobate themselves become reprobates A shame it is these things should be said or suffered among Christians What would those ignorant Heathens now say if they should see these things who when once they saw the Spirit carriage and Acts of the Apostles cried out The Gods are come down to Act. 14. 11. us in the likeness of men But changing their voice say that rather Devils are come up to us in the likeness and under the name of Saints But to conclude This particular conscience is that which doth constitute and commend the Christian and all that belongs to the Christian The Christian is no more a Christian if he have not and keep not a good Conscience Our Baptism is no Gospel Baptism but without efficacie if there want a good Conscience 1 Pet. 3. 21. Knowledg not right Gospel Knowledg if not according to godliness Tit. 1. 1. Faith no more Gospel Faith if not joined with Conscience 1 Tim. 3. 9. Love no more Love if separated from good Conscience 1 Tim. 1. 5. nor assurance good assurance if not joined with good Conscience Heb. 10. 22. nor Obedience acceptable except for Conscience Rom. 13. 5. nor Sufferings thank-worthy if not for Conscience 1 Pet. 2. 19. You may do much in vain and suffer and expend much in vain and all be in vain if not for Conscience sake Yea the blood of Christ it self profits not if not sprinkled upon pure Conscience Heb. 9. 14. 2. The second mistake is a practicall mistake of those who reckon not Conscience a Fort or Tower but a Snare and a Prison rather and think in evil times to abandon and desert it is the onely safetie He that looks overmuch to Conscience must die a begger is a chief Article of the worlds Creed Better protection is to be had in policie and a safer refuge in lies and falshood and to make an agreement with hell and covenant with death or to break the Covenant with God and agreement with Heaven is the onely way to securitie But shall not an overflowing Isai 28. 17 18. scourge come and sweep away the refuge of lies as the Prophet saith And shall not men at last be forced to say That the effect of righteousness is onely quietness and assurance for ever Isai 32. 17. When the sinners in Sion shall be afraid and the hypocrites surprized with fear crying out Who among us shall dwell with the devouring fire who among us shall dwell with everlasting burnings Isa 33. 14 15. Then shall he that walketh uprightly be set up on high and have his defence in the munition of rocks c. 3. There be others who will easily yeeld that good Conscience is worth making of but are mightily mistaken in judging what good Conscience is And there be many mistakes in this respect First some and those very many do conceive if they live according to their Conscience they doe well although their Conscience bee but a naturall Conscience Now the nature of Conscience is very good but the Conscience of Nature is very bad Some good naturall Conscience may have in it but good it cannot be called 1. It may make a man cum seipso scire Rom. 2. 15. And so become a law unto himself 2. Such an one may cum aliis scire and so far is good as Adrian said to do that to others which he would exspect from others 3. Such an one may be exact in matters of the second Table he may answer all the duties of naturall and civill Relations observe the Lawes of humanitie and friendship religiously be true to his trust interest countrey friend promise engagement to his Oath taken as Regulus To the salt of the Palace Ezra 4. 14. as those Idolaters were 4. He may make scruple of many sins such as the light of nature condemnes gross sins commonly Abimelech abhors adulterie Gen. 205. Pilate's Conscience grudges and relucts Joh. 18. 31 38. 19. 4 8. Act. 25. 27 to condemn an innocent man to death Festus holds it unreasonable to send a Prisoner bound without matter of weight charged upon him to be inserted in the Mittimus 5. He may have some sense of the Deitie of God and of the force of Religion Rom. 1. 20. and 2. 14 15. 6. May in that respect tremble sometimes and be terrified in Conscience for sin and hell as Felix Act. 24. 25. 7. He may sometimes and ever and anon when he seriously reflects on himself have a dislike of his own state and wayes and know and confess his sinfull doings yea he may have store and plentie of teares and make shew of much passion and compunction for sin so did Saul 1 Sam. 24. 16. and 26. 21. Hee was under great and frequent fits of horror of this naturall Conscience 8. Or he may on the other side have much inward and pleasing naturall Peace while he observes the rules and dictates of his naturall Conscience Rom. 2. 15. They have their
adde drunkenness to thirst Deut. 29. 19 No observation among all the Proverbs is more often verified then that of Every mans way being good in his own eyes when the end thereof proves the way of death Prov. 14. 12. and 16. 25. Yea there be many that live and die in this condition and go away without any horrour and roaring of Conscience whom the world calls blessed saying they die like lambs having no bands in death nor trouble upon Psal 73. 4. Conscience Whenas they die rather like Salomons oxe who goes to the slaughter or the fool who goes to the stocks when neither is aware Prov. 7. 22. Or if you will have them die like lambs like Jeremie's Lambs they die Jer. 51. 38 39. They are drunken with delusions and sleep a perpetual sleep before they die therefore they rejoyce and are secure but I will bring them like lambs to the slaughter c. saith the Lord And they shall not awake till they are awakened in hell It is given to him to be in safetie for a little while saith Job and he resteth in it but they shall be cut off as the tops of the ears of corn These Job 24. 24 persons die so securely not because the sting of sin is taken out which were their happiness but because the sting of Conscience is taken out which is their miserie This is therefore a dangerous quiet Conscience Let me rather die the most dreadful death of the righteous then the most hopeful and easie death of the wicked Happier a thousand times to be fetcht away in an instant in Elias his fierie 2 Ki. 2. 11. charet and in a whirlwinde into heaven then to have Nabals lingring fit of the stone and to 1 Sam. 25. 37 38. lie ten daies before his death as if he had been asleep When these are interred wee may as well say Stone to Stone as Earth to Earth and Dust to Dust There is another ill quiet Conscience still 4. The hardened conscience which is the hardened Conscience This treasures up wrath against the day of wrath Rom. 2. 4 5. The hypocrites in heart heap up Job 36. 13. wrath they cry not when God smiteth Then this there is not a greater plague on Earth or Judgement in hell It is a sin that hath as much miserie and a miserie that hath as much sin in it as can be imagined Now there is a six-fold hardness of Conscience A six-fold hardness as you may observe so many several expressions in the Storie of Pharoah's heart-hardness 1. There is a natural hardness and insensibleness 1. Naturall hardness in Conscience which is part of the sin and punishment of Original sin which is in all alike This is that heart of stone which is in all till by Regeneration it be changed into an heart of flesh This made Paul say he Ezek. 36. 25. was alive once without the Law Rom 7. 9. His heart had then this hardness on it he saw no such sinfulness in sin as afterward therefore did he apprehend no danger Thus Pharoahs heart was at first before ever Moses came It might be said Pharoahs heart was hard by natural and original hardness 2. There is an attracted and acquired hardness 2. Attracted voluntarie hardness Acquired by the crebrous and iterated acts of sin which by degrees by the latent deceitfulness in it and the secret curse of God upon it withall brings the soul over to a dedolencie and unsensibleness therefore doth the Apostle warn some Heb. 3. 13. To exhort one another daily least the heart be hardened through the deceitfulness of sin And he doth report of others Ephes 4. 17 18 19. who by walking in the vanitie of their minde had the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindeness or hardness of their heart who being past feeling have given themselves over to laseiviousness to work all uncleanness with greediness Where you have the steps by which the poor soul goes down to hell and the blinde winding-stairs by which you are going down to the chambers of death if you take not heed 1. The first step is vanitie of minde Therein we commonly think there is little hurt Thought is free Phancie will be working c. So long as we do no evil or speak not vainly what would you have us do Remember that vanitie of minde is the first step to Hell 2. The second step is Darkness of understanding which ever follows upon vanitie of minde and this darkness of understanding leads you to the third step Alienation in affection from the life of God having the understanding darkened being alienated from the life of God Alienated actively on their part they loathing God a sinfull alienation And alienated passively and on God's part His soul abhorring them Zech. 11. 8. a Judicial alienation 4. This alienation leadeth to more darkness still and Excaecation stricken with blindeness of ignorance One sin begets another in infinitum Darkness of Understanding caused heart-alienation from God That again produceth ignorance alienated from the life of God through the ignorance that is in them 5. This ignorance leads next step to hardness not naturall and simple but double and judicial because of the hardness of their heart 6. This hardness carries you on next step to insensibleness who being past feeling 7. Insensibleness brings on Desperateness being past feeling they have Given themselves over Here you may give them over for lost when they come once to this seventh step to give themselves or sell 1 King 21. 25. themselves as Ahab did to work wickedness Here is their love of sin they give themselves over to it when nothing is to be gotten by it 8. This desperateness leads to brutishness and turns a man into a beast They give themselves over to lasciviousness They have 2 Pet. 2. 14 Jer. 5. 8. Rom. 13. 13. Phil. 3. 19. 2 Pet. 2. 12 Eyes full of adulterie and are like fed horses in the morning neighing after their neighbours wife their life is chambering and wantonness their bellie their god their end destruction like beasts they live like beasts they die which are made to be taken and destroied 9. This brutishness leades to laboriousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the working of uncleanness They will labour as a horse in a mill to commit iniquitie They draw sin with cords and iniquitie with cart-ropes Isai 5. 18. As in a gracious heart love of God puts upon any labour for God so love of sin makes men drudges to their lusts and to the Devil 10. This laboriousness next step carries them to unsatiableness which is the next step to Hell They gave themselves over to work all uncleanness nothing comes amiss to them so it bee uncleanness All uncleanness Rom. 1. 23 25. in sinful though natural acts and in more sinful unnatural acts of
a good When quiet Conscience good Haec est bona tranquilla Conscientia eorum qui carnem spiâ—â—â—ui subdiderunt qui cum his qui oderunt pacem sunt Pacifici Bern. Par. Serm. Conscience when it is purified as well as pacified as was said before when it hath done all his four Offices and speaketh peace that is a happy peace and when it hath those ten properties of good Conscience before spoke of viz of faith of puritie of sinceritie of inoffensiveness and of charitie and when it is a well sighted well spoken and an honest dealing Conscience when it is rightly tender and rightly hardy and after all these speaketh peace This is the onely right peace of Conscience the peace that passeth understanding 5 Vse The fift use is to discover another ordinarie mistake in men who are apt to judge a troubled Conscience a good Conscience and for no other reason but because troubled These are the third sort of men who are mistaken in judging of Conscience these are as much out as the former they judged Conscience good because quiet these on the other side say I have a good Conscience because I have had troubles in Conscience therefore I hope the worst is past bitterness of death and hell is over But so had Cain and Ahab and Judas and Simon Magus There is Conscientia mala turbata as well as mala pacata Thou maist have had great horrour and a dreadful sound in thy ears yet onely felt Job 15. 21. the beginning of sorrows Eccles 9. 3. The wise man saith that there are they whose heart is full of rage and madness while they live yet after that they go to the dead and damned out of one hell they go into another and out of one Ex inferno ad inferuum Eze. 15. 7. fire into another Then is Death and Hell cast into the Lake of fire Now there is a troubled Conscience which is not the better for it And there is a Conscience troubled again then which there is no better The ill troubled Conscience is known by 3 Marks of an ill troubled conscience these three marks When those troubles have an ill originall or rise whence they take their beginning 2. When there is an ill carriage and frame of spirit under them 3. When an ill course is taken to remove them Then from first to last these troubles are evil troubles 1. Troubles are then evil when the root is 1. When proceed from an evil root and cause evil whence they spring Ahab is much troubled till he is sick again not because his covetous lust is unmortified but becaus unsatisfied Amnon is sick because his brutish lust is nor satisfied Herod was troubled in his minde Mat. 2. 3. when he heard Christ was born But no good trouble this it had no good spring but came from hence that he feared he should be disturbed in his Dominion and his usurped power should be abolished So Prov. 4. 16. There be they that cannot sleep if they have done no mischief all day These troubles are not from sin but for it that they may effect it Hell is full of such troubled spirits This is indeed the Devils trouble The unclean spirit going thorow places where there is no good to be done for his purpose seeketh rest but findeth none This is cum diabolo conscire or consentire and may be called the Devils Conscience 2. When if it be at all for sin it is not so much for the intrinsecal evil and sinfulness that is in sin as in regard of the eventuall and consequential evils that attend sin and the punishment that follows Thus Ahab after his sin is troubled walks heavily puts on sackcloth and is humbled and fasts and lies in sackcloth 1 King 21. 27. But all this ado is not for grief of the sin committed but for fear of the punishment threatened So did Cain crie out because of his punishment Judas because he must be damned Magus desires praiers that none of those evils told him of by Peter should come upon him and Act. 8. 24. there was all his trouble This is to be troubled for Hell not for sin Hell it self is full of such troubled Consciences where there is continuall weeping wailing and gnashing of teetb for their pains but not the least Repentance for their sins 2. When the Carriage under the troubles 2. When attended with an ill carriage under it is evil then it is an evil trouble as 1. when the man doth rage and swell and storm under the stroke of God but his uncircumcised heart is never a whit broken to accept of the punishment of his iniquitie Cain was troubled enough at his sentence pronounced by God he was not troubled aright it was not at all for his sin nor did he at all humble himself under the just sentence of God but rageth and stormeth at his punishment My punishment is greater then I can bear So those Isai 8. 21 22. who fret themselves curse God and King and all that comes in their way And they look upward and downwand upon the earth and behold trouble and darkness and they are driven to darkness 2. When you see a man go on in sin under his Troubles these are ill troubles Eelix sometime trembled while Paul was at work upon his Conscience but all this trembling did no good upon his Conscience Paul left Felix as he found him an incorrigible sinner sinning against checks of his own Conscience And Felix left Paul as he found him He could not be moved ere the more to do Act. 24. 27. 1 King 12. 33. 2 Chron. 28. 22. him Justice Felix left Paul bound Jeroboam was as ill and that wicked Ahaz much worse after judgements upon them Simon Magis waxed worse and worse after that warning given him by Peter Hell is likewise full of such troubled Consciences there is continuall sorrowing but yet continuall sinning Rev. 16. 11. 9. 20 21. They gnaw their tongues because of their pains yet blaspheme God with their tongues and repent not to give him glorie as they Revel 16. 11. It is not the thorn in the hand throbbing and burning which makes the hand well but the pulling of it out 3. Those are ill troubles whose cure is 3. When an ill cure sought evil or when an evil course is taken for their removal as 1. When men go to outward means to remove an inward grief and go not to God Cain goes and travels first leaves his Countrey to see if he can leave his sting of Conscience he afterwards settles himself to emploiment in building but Cain carries his hell with him Saul while his ill fit is on him sends for David and seekes to still his distempered spirit by his musick An ill Diversion doth but Prorogue not end the disease It is like the casting of water upon the outside of the house when it is all of a flame within or
bewail and lament his sin Psal 51. 3. My sin is ever before me I will acknowledge my sin c. What shal I say Oh thou Job 40. 3 4. preserver of men for I have finned Job 7. 20. 3. When upon such confession and bewailing of sin he forsakes it Prov. 28. 13. The Promise of Mercie is to such Such a troubled soul saith Behold I am vile what shall I answer thee I will lay my hand upon my mouth Once have I spoken but I will not answer yea twice but I will proceed no further 4. When not onely sin is forsaken in respect of the outward act but the heart is changed and mortified to the love of sin when God hath hidden all pride from man Job 33. 17. by means of all his trouble this is a good trouble when the sin-troubled soul saith I finde now more bitter then death the woman whose heart is snares and nets and her hands as bands whoso pleaseth God shal be delivered from ber Eccles 7. 26. 5. When the heart is not onely changed from the love of sin but is carried out to seek after Christ for rest and Righteousness when Mat. 11. 29. Zech. 13. 1. Joh. 3. 14 15. we go to this Physitian to get rest to the soul and go to this Fountain to wash away sin and uncleanness Those are happie stings of the serpent that cause us to look up to the brazen serpent And that Pursuer doth us no hurt which doth drive us the faster to the Citie of Refuge 6. Lastly when after all this the Conscience is made more careful and more tender ever after Job 34. 31 32. Now I have smarted for it I will no more offend saith 2 Cor. 7. 11. Optimum est tunc sentiri vermem cum possit etiam suffocari hic mordeat ut moriatur paulatim desmat mordere Bern. Par. Serm. the right troubled spirit That which I see not teach thou me if I have done iniquitie I will do no more It is an excellent hopefull signe saith Bernard to feel this Worm of Conscience gnawing and biting while it is here biting it may be kill'd and when it is biting it is dying Mordear ne moriar Let me rather be bitten that this worm may after die then be unbitten that I should ever die What was Julius Cesars Motto is every Christians in this case Semel quam semper To die at once rather then to languish ever The next mistake is of them who think 6. Mistake they have a good Conscience but it is an Erroneous Conscience They pretend to Conscience in some thing yea more then others but it is a mis-informed Conscience The Pharisees made a matter of Conscience of it to take off hearers and followers from Matt. 23. Christ to make Proselytes to themselves Paul once thought he could not do God better service then in persecuting the Apostles Act. 26. 9. and Preachers of those times and to disperse the flocks How far was Saul gone with this disease when he would make the old Covenant an old Almanack which was made with the Gibeonites He would needs be wiser then all his Predecessours and more Conscientious and an impulsion of spirit with a pang of Conscience such it was set him on He did it in his zeal it is said to the house of 2 Sam. 21. 2 Israel But was it therefore good because he had such a persuasion did not his Realm first and his house at last smart for such an errour in breaking that Covenant which was at first subdolously obtained and inconsiderately made yet fieri non debuit factum valuit Much was spoken at first of the evil haunts Chap. 2. of this Conscience we may therefore say the less here we shall onely adde some of his common Marks whereby it may be discovered it is impossible to enumerate all his Wiles and Exorbitancies Some and his chief among them wee shall name 1. His grand and greatest mistake is to leave the Word which is the standing Rule to a rectified and judicious Conscience and to prefer a Tradition or some humane invention before an express Precept Thus did the Pharisees Matt. 15. 13. 2. Erroneous Conscience leaveth the waters of Siloah the holy Scriptures that ran softly and uniformly and constantly and takes extraordinarie Providence for a Rule in stead of Precepts whereas Gods Providences Deut. 13. 3. Dan. 11. 35 both prospering and adverse are oft more Probatorie then Directorie To tempt and trie rather then to warrant or discourage proceedings But erroneous Conscience imputes his success to his cause and his cause prospering he entitles God's cause This was Rabshakehs Divinitie Am I come hither Isai 36. 10. without God God hath said Go up against Jerusalem This was the Divinitie of the Caldeans Hab. 1. 11. Then shall his minde change with his success and he shall pass over and offend imputing this his power to his God These are apt to say Jer. 50. 7. We offend not because they have sinned and we have prevailed But if Gods Permissive Providence and our prevailing success make any thing lawfull what is then sinfull that is in our power Then were not God's written will but our will and power Providence concurring the Rule and Measure of lawfull and unlawfull But Providences are various and uncertain Our Rule must be constant and certain Providence can never be made a Rule for first no Conclusion thence can be certain and infallible saith the wise man Eccles 9. 1 2. All things come alike to all c. so that none can know love or hatred by all that is before him Secondly The success which God doth often in his Providence lay out for men is short of mans Expectation and the most industrious endeavours Eccles 9. 11. The race is not to the swift c. Thirdly Gods wise and secret Providence doth oft disappoint and frustrate the expectation of the wisest and the best of men Eccles 7. 15. There is a just man that perisheth in his righteousness and a wicked man who prolongeth his life in his wickedness The like he saith again Eccles 8. 14. Fourthly Providences are various and full of alternations that it were a brutish kinde of Logick to conclude any thing positively thence concerning the minde of God or the state of man Then when Paul and all his companie escape their shipwrack they must be all Saints when the Viper is on his hand he must be a murderer now and when the Viper is in the fire he must be a God again All the consequences alike valid Fit Divinitie this for Barbarians not for Christians But Solomon would have us cease from such kind of daring reasonings when he concludes Eccles 8. ult I beheld all the work of God that a man cannot finde out the work that is done under the sun because though a man labour to seek it out yea further though a wise man think to know it yet shall
the great State The godly man saith there is no such necessity for me to have two eyes or two hands there is no necessity of preserving my credit of securing my state of providing for my family no such necessity of gathering riches to live honoured and so dye wealthy but there is an absolute necessity lyes upon me to fly hell save my soul lay hold on eternall life and to this end to get a good conscience If I have but a good conscience left me faith the Christian I have enough while I have that I can want nothing I may be counted poor yet am truly rich I may be looked upon as outwardly sorrowing but behold I am alway rejoycing as dying but I live 2 Cor. 6. Austin said of some Christians Amiserunt omnia quae habebant nunquid fidem nunquid pietatem nunquid interioris hominis bona qui est ante Deum dives de civ Dei l. 1. c. 10. as unknown yet well known as a deceiver yet true as having nothing yet possessing all things I may have dirt cast upon my face good conscience will wipe all off 1 Pet. 3. 16. Having a good conscience that whereas they speak evil they may be ashamed who falsly accuse your good conversation in Christ I may lye under great pressures even to despair of help or life good conscience supports me and makes all light 2 Cor. 1. 12. I may have my credit blasted yet repaired againe as Joseph had State ruined yet restored againe as Job had life lost yet found againe as Christ Jesus promised but if conscience be lost I am a lost man The world may with their lightning as the Philosopher saith Consume the scabbard but not at all peirce the sword destroy and split the caske but not spill the liquor or wine in it yet how sad it is that the getting and using conscience is so much among the most of men neglected Every one observeth his rule and way Si curtatus in aequali Ton sore capillos Vel si Toga dissidet impar Horat. Vide Domine quomodo diligenter observent filii bominum pacta literarum syllabarum accepta à prioribus locutoribus à te acceptvae terna pacta perpetuae salutis negligant Conf. l. 1. c. 18. of living but the Christian Every Artificer studieth to be exact in his kind the Taylor hath his measure or his patternes the Carpenter heweth and Squareth his timber the Mason his stone by rule he maketh his wall by Line and Plummet must not the Christian observe his measure his patterne his rule and line The welbred Gentleman is ashamed to be seene abroad in an undecent habit if he be not drest from Top to Toe in the best fashion he thinkes he is not like himselfe And is not the Christian to observe his fashion and demenour Austin did observe and bewaile this exceeding Pathetically the Grammarian observeth his Rules of speaking given him by his master and shall not we observe our Rules of doing given us by God himself the Grammarian or Orator observes his Construction his Pronounciation will not say Inter hominibus for inter homines will not lose you a Letter nor an accent nor an aspiration saith he which is no Letter he will not commit such a Verball fault as to say Ominem for Hominem yet saith he he that will not against the Rules of Grammer the Precepts of his Schoolemaster pronounce Ominem for hominem dare against the Rules of Divinity and precept of God Hate a man odisse Hominem Yea saith he you may observe the Eloquent Orator or Lawyer is more carefull of his words when pleading against his Adversary and is more afraid to speake one word improperly then to aggravate his charge without all charity and Conscience Vigilantissimè Cavet ne Per linguae Errorem dicat inter hominibus et ne per mentis furorem hominem auferat ex hominibus non eavet yea he confesseth and bewaileth it as one of his owne sins when he was a young Scholler that he did abhor Barbarous Solaecisines and Incongruities of speech more then absurdities and incongruities in his actions But let all men know wheresoever Conscience is wanting or not attended there is yet no Grace nor shall there ever be glory First there is yet no Grace at all in that heart the first lesson and the A. B. C. of a Christian is Make Conscience The first thing that God doth worke in that mighty change from nature to Grace and Translation from death to life is the new heart He begins ever with Conscience He a wakens it he softens it enlightneth it enliveneth it He cleanseth it he Sanctifieth it Ezek. 36. 25 26. He dwelleth in it The first worke of Grace is the Donation of a new heart and the change of a stone into flesh The sense of Externall feeling is the first Indication of the life of nature this sense of Internall feeling is the first and best discoverie of the life of Grace He that hath not his Conscience sprinkled purged quickned renewed and of a new impression is not at all of God yet nor belongeth to him Because he neither hath his Image nor his Superscription Therefore neither shall he ever have Glory which is the second thing Secondly where is yet no Good Conscience There shall be no Glory As in the New Creature where God worketh Grace he begins with Conscience as was said before So in the new Covenant where God promiseth Glory he begins with Conscience also This is the Covenant of grace when God promiseth to blot sinnes out of his booke of Remembrance He giveth unto man a New Conscience for a Book of Remembrance unto duty and obedience Heb. 8. 10. 11. 12. This is the Covenant I will make with the house of Israel I will put my lawes into their mind and write them in their hearts and I will be to them a God and they shall be to me a People And they shall not teach every man his Neighbor and every man his Brother saying know the Lord for they shall all know me from the least to the greatest for I will be mercifull to their unrighteousnesse and their sinnes and iniquities will I remember no more In which words the Lord alludeth to what he did to his people Israel when he made the old Ceremoniall Covenant with them He spake to them gave them his mind in writing delivered them the two Tables containing the Tenor and duties of the Covenants these Tables were to be layd up in the Arke God will do much more now he will speake to the heart write the law in new Tables fleshly Tables of the heart and keepe them there as in the Arke And there they shall be for a continuall monitor remembrance that they shall need the lesse of outward teaching and humane Laws they having an inward Directer and Admonisher and a Divine Law within God will pardon no mans sinnes which is
on part of the Covenant where this written Law is not in the heart which is another and former part of the Covenant The High Priest might not go into the Sanctum Sanctorum unlesse Sanctified and sprinkled outwardly with the bloud of the appointed expiation nor shall any enter into Heaven whose Conscience is not first sprinkled and purified with the bloud and Spirit of Christ The Persian King had none came in unto him but they were first purified prepared a whole twelve moneth before There shall Esther 2. 12. certainly be admitted into Gods presence and Kingdome nothing that is defiled and uncleane But all must be in some good measure Reu. 21. 27 purified that they may be made meet to be partakers of that inheritance of the Saints in light Col. 1. 12. In the second place it doth much more reprove those that sometimes had some kind of Conscience and have now lost it This is the losse of losses If a man have losses at Sea he takes on if lost a child he mournes if lost an eye or an Arme he grieves if by a Dead Palsie he hath lost the use of a side he sees Death on himself and reckons himselfe halfe dead what is it thinkest thou to have lost thy Conscience If Quae laedunt oculos festinas tollere si quid est animumi differs curandi tempus in Annum any Moat or Dust be in the eye he Rubbes and wipes his eye and cannot be quiet till he get it out If but a thief in the candle he takes it out but who is sensible of the losse and spoyle of Conscience which is the greatest losse Now a man may recover most losses or beare any losse but this and not be miserable This he cannot sight may be lost and recovered a child may be lost and thou mayst have another credit may be broken and regained as Iosephs state broken and repayred as Iobs liberty lost and regained as Iehoiakins life lost and be redeemed and a better given for it but this is the undoing loss this breaks a man for ever and makes a Bankrupt of him he never recovers This was Iudaas's Rupture This man falles downe Headlong Breakes in pieces in the midst all his bowels fall out with this fall and to his place he hastens The man that hath lost his Conscience may justly cry out with Micha's complaint what have I moreto lose I have lost my God Jud. 18. 24 I have lost my Priest I have lost my Conscience which was to me as both and what have Vt in portum perueni amus regendus est bona Conscientia navigationis nostrae cursus I more I have lost my Jewels and all my goods shall any stop my mouth and say what aylest thou losse of Conscience is like the losse of a Pylot to the Ship or the losse of Card Compasse Sayles Anchors to the Pylot they are at mercy of the Sea and in the next storme in danger of being cast away It s a sad and fearefull sight to see a man in a Phrensie that hath run out of his wits and hath lost his understanding he is now besides himselfe he knowes not friend from foe nor mindeth what he does nor what comes of him what a Phrensie is the man in that is run out of his Conscience He hath lost his Right minde indeed and is quite Distracted and beside himselfe A man cannot be called Compos mentis as a Christian if he be not Compos Gonscientiae It is the Countrimans observation as a Prognostick of an Ill and stormy day to follow If the Sun Rise and appeare betimes and go to bed againe as they call it then they looke for ill weather ere night you may observe it while you will it never fayles If Conscience in a young Professor be up betimes and then go to bed againe such a man hath sorrowes and miseries following upon his spirit and many an ill storme he must expectere he die The losse of Conscience to a man is like the losse of the sting to the Bee shee gathers no more Honey but becomes a Drone and is expelled out of the Hive Losse of Conscience makes a man to be as Nabuchadnezar when he had lost his Reason It was the losse of his Kingdome He was Deposed from the Throne driven away by Dan. 4 33 34 36. his people acknowledged no more for a King nor looked upon as a man but a fit companion for Beasts till he looked up to God and received his reason againe A man rejecting Conscience is like Saul rejecting the word of God rejected and cast off by God for it 1 Sam. 15. 26. Thou hast rejected the word of the Lord and the Lord hath rejected thee Because thou hast despised knowledge God hath despised thee Hos 4. 6. The losse of Conscience to a man some time acquainted with it and guided by it is like the losse of the Star to the Wise men Mat. 2. it is as much as the losse of all thy Grace and of all thy Peace all thy comfort is worth It is the losse of Christ They had not their joy againe till they saw the Star again nor could they go to Christ without it CHAP. XXII The use of Terror to four sorts of men THe next Use speaketh Terror and that in particular to four sorts of men 1. To such as have no care to get or keep a good Conscience nor to avoid an evill All the diseases of the soul are bred first in an evill and vicious Conscience all the torments miseries of Hel are epitomized in an unquiet and self-tormenting Conscience Suam secum Gehennam Portat Ipsa testis Ipsa judex Ipsa Torter ipsa carcer This man carries his Hell along with him where ever he comes or goes he carries his offence his accuser his witnesse his Judge his Jaylor his tormentor with him This is the sad melancholly Ague which will set thee a shaking that no fire can warme Sua quemque fraus suum facinus suum scelus sua audacia de sanitate ac mente Deturbat Hae sunt improrum furiae hae flammae hae faces Cicero Cur tamen hos tu evasisse putes quos diri conscia facti mens habet attonitos surdo verbere caedit occulto quatīente animo tortore flagellum Juvenal Sat. 13. thee nor canst thou get any heat within thee and though it may intermit and leave thee for a day or two it is but gathering strength to assault thee more fiercely when the next fit comes None can altogether excuss and extinguish Conscience let him do what he can snub'd it may be betrayed it may be as Sampson was Imprisoned it may be you may cut his locks put out his eyes make him grinde and be thy slave and drudge thou maiest be so secure as to make sport with him yet will his locks grow againe his strength will returne and he will be revenged
the Rev. 11. 14. second woe is past to make way for the third the greatest woe that cometh quickly i. e. immediately upon it Many wicked escape the first woe in life but as it befel them that scaped the sword of 1 King 19. 17. Hazael there were two other worse swords of Jehu and Elisha that should dispatch them after The sword of Hazael may spare the wicked in this life but then the sword of Jehu meets with them at death and again the sword of Elisha at the day of judgement He may flee from the iron sword but then Job 20. 22. the how of steel shal strike him thorough Or as Amos hath it He may fly from a Lion in life Am. 5. 19. and a Bear meet him at death and the Serpent bite him at the day of judgement This yet hath an end though it be long first at the day of judgement the second woe ends but a greater succeeds If a man live Eccl. 11. 8. many years saith Solomon and rejoice in them all yet let him remember the dayes of darknesse that they are many The dayes of darknesse that is in hell are many and long dayes they be from thy death to the end of the world is but one day and there are many more after which are longer a thousand years is but as one day and every one of those dayes are as a thousand years yet are there many of them more than ten thousands of such dayes there are for they are without number But the third woe payes for all which is at 3 Woe at the day of Judgment the day of judgement then shall all the Cataracts of wrath be set open and all the vials of wrath filled and emptied out upon the heads of the wicked Then shall the Lord rain fire and brimstone from the Lord out of Heaven Then shall the sealed book of Conscience be unclasped and out of thy own mouth and heart and book shalt thou be judged Then shall both Earth and Sea and Hell and Death deliver up all their dead but not to be annibilated that they would account an unspeakable mercy but only to be Arraigned tryed sentenced Then shall Death and Hell be cast again into the lake of fire which is the second and eternall death Then shall a Hell in Conscience be cast into a Hell of despair and an Hell of guilt into an Hell of pain But of this third woe it is no where said the third woe is past Life ends and with it the first woe The world ends and with it the second woe But Etermity ends not therefore the third woe never ends Hence the judgement of that day is called Eternal Judgement Heb. 6. 2. and the destruction of the wicked an everlasting Destruction 2. Thess 1. 9. The first woc may be a sad one yet it cannot be long because life is short The second woe is more sad because more long but though long it is it is not for ever The third is the sad and killing woe because it is both long and endlesse There is the great Gulfe fixed that there is no comming over As the first woe leaves a man the second woe finde him as the second leaves him the third finds him but the third never leaves Look how Life leaves Death finds as Death leaves Judgement finds as Judgement leaves Eternity finds But this Eternity leaves not his place to any other Eternity is a pit which hath no bottome it is a large bottome that can never be unravelled it is a Center which hath no circumference no measure of times or number of Ages can fathom or reckon the length of it It hath ever a beginning of his dayes hath never an end of his years when Time shall be no more Eternity is but beginning It is a long and perpetuall night which shall never have a morning to succeed it Now to all Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of Grief and fear and wrath and bitternesse and despair But this third woe must never have an end Means The means to be used to the getting and keeping of good Conscience are Principal and they two Subservient and they many The Principal means and without which 1. The Blood of Christ all the rest are insufficient are two First to get the bloud of Christ sprinkled on the Conscience by the hand of faith As David said of Goliah's sword There is none to that give it 1 Sam. 21. 9. me So may we say of this bloud This purgeth the Conscience from all dead works that it may serve the living God Heb. 9. 14. All duties gifts observances Performances nothing to this Other things may make the out-side clean before men the bloud of Christ is that alone which maketh the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10. 29. The bloud of the Covenant is that whereby the beleever is sanctified Whatsoever other means are used courses are taken as by confession contrition satisfaction reading praying fasting building Alms-houses or the like they are no more without this to the commending of the Conscience unto God or taking away sin from the Conscience than Adams Fig-leaves to take away the shame of his nakednesse or the washing of Pilates hands in fair water to cleanse his soul from the foul sin of Bioud-guiltinesse He should have washed his heart in the bloud of Christ than had he been free from all his sins and not his hands in water that he might be free from the bloud of Christ His bloud is that Zach. 13. 1. Fountain opened to the house of David and the inhabitants of Jerusalem for sin and for uncleannesse This bloud of Christ we should pray pathetically and fervently as the Jewes did passionately and furiously that it may be upon us and on our Children not on our heads but on our hearts not to be charged upon us but sprinkled on us not by Vulnera Christi eivitates refugii Sanguis Christi sons Bethlehemi Joh. 6. 53. 54. way of imputation but of expiation The wounds of Christ are our City of Refuge said one And the bloud of Christ is the well of Bethlehem which we should long for and break through an host of difficulties to come unto Except we drink this bloud we have no life in us But who so eateth his flesh and drinketh his bloud hath eternal life and Christ promiseth to raise him up at the last day Fly then to this City of refuge and escape the Avenger Sprinkle this blood on thy Door-posts and escape the Destroyer Look up to this Brazen Serpent and be cured of all stings of Conscience from the fiery Serpent Cast in this Jonah and the raging Sea is calmed both of Gods displeasure and Consciences disturbance Go to this Samaritan for his Wine and Oyle to thy wounded Conscience