A SERMON NECESSARIE FOR THESE TIMES Shewing the nature of Conscience with the corruptions thereof and the repairs or means to inform it with right knowledge and stirre it up to upright practise and how to get and keep a good Conscience To which is adjoyned a necessarie brief and pithy treatise of the Ceremonies of the Church of England By ANTHONY CADE Batch of Divinitie 2 Cor. 1.12 Our rejoycing is this the testimonie of our Conscience that in simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we have had our conversation in the world c. Printed by the Printers to the Vniversitie of Cambridge And are to be sold by John Sweeting near Popes head alley in Corn-hill 1639. TO THE RIGHT REVEREND FATHER IN GOD JOHN LORD BISHOP OF LINCOLN MY VERY good Lord and Patron RIght Reverend Father in God I have often with great comfort related among my friends what I observed about five yeares agone at my being at Buckden an ancient house belonging to the Bishoprick of Lincoln how bare naked and ruinous I had seen it in former times and now worthily repaired and adorned by your Lordship The cloisters fairly pargetted and beautified with comely coportments and inscriptions of wise counsels and sentences the windows enriched with costly pictures of Prophets Apostles and holy Fathers and beyond all the Chappell for Gods immediate service most beautifully furnished with new Seats Windows Altar Bibles and other sacred books costly covered clasped and embossed with silver and gilt with gold with Bason Candlesticks and other vessels all of bright shining silver and with stately Organs curiously coloured gilded and enameled no cost spared to set forth the dignity of that house dedicated to Gods worship And the whole service of God therein performed with all possible reverence and devout behaviour of your own person and all the assembly and with the organs of sweet ravishing angelicall voices and faces of young men lifting up with heavenly raptures all the hearers and beholders hearts to heaven and enforcing me to think and meditate When such things are found on earth in the Church Militant Oh what unconceivable joyes shall we finde in heaven in the Church Triumphant We have great cause to glorifie God for your Fatherhoods excellent care and cost in this and many * At Lincoln Westminster Cambridge Oxford c. Where this Bishop hath built chappels libraries c. or garnished and furnished them with excellent books and maintenance for Scholars other places where as I heare you have done the like As also now more lately for our most excellent worthy-minded Archbishops Grace who prosecuting his own and some other Bishops preparations hath now notably begun and happily gone forwards with the repairing of that most honourable ancient monument of Christendome S. Pauls Church in London to the comfort of all good hearts and glory of our nation and also to work an unity of faith and uniformity of practise in the service of God and by all possible means to winne all adversaries thereunto which would be an incomparable joy to all true Christian hearts But to return again to Buckden to my observations there and to my present purpose I did also ordinarily speak among my friends of the government of your great house with all subjection and gravity and of your hospitalitie such as S. 1. Tim. 3.2 Paul prescribes to Bishops entertaining your numerous guests with bountifull provision and feasting them with variety and plenty of all good things but with exemplary sobriety in your own person and with wise learned and religious discourse as wholesome for their souls as your meats for their bodies But this I passe over now slightly as beside my present purpose for my purpose was onely to shew how by the former sight of your house and Chappel and the manner of Gods service therein I well understood your Fatherhoods religious minde and intentions but much better by your private words to my self afterwards viz. That your desire was to have the Consciences of all people preachers and others in your Diocesse rightly informed and soundly convicted of the lawfulnesse and perswaded to the practise of the established service of God with the Rites and Ceremonies of our happily reformed Church and that your self would leade them the way and give them a fair * S. August epist 86. in fine Si consilio meo acquiescis Episcopo tuo noli resistere quod facit ipse sine ullo scrupulo sectare In using Rites and Ceremonies example This gladded my heart more then the rest So that not long after being appointed by your Lordship to preach at a Visitation at Leicester I addressed my self to improve my best service to God and his Church to our gracious Soveraigne Gods immediate deputy to your Lordship the generall spirituall Father of these parts and to our Countrey both ministers and people for the better setling of their Consciences in these and other necessary points My sermon presently upon the hearing procured me thanks from many even from the contrary-minded formerly and many desired copies or the publication as did also some of your own officers which I also promised And shortly after having made my copie ready with some additions which time would not give me leave to utter and with a brief Appendix at the end fitter for young preachers to reade at home then for people to heare from the pulpit I gave it to a friend to procure the printing but my friend unfriendly kept it in his own or his friends hands so long that till neare the end of this last yeare I could not get my copie again At last having recovered it and communicated it to some other learned judicious friends they again importuned me for the publication as a thing that undoubtedly would do much good to many unsetled souls To which now I have condescended My good Lord I beseech you and all my Readers to beare with my long preface I thought it necessary to let the world know the two occasions one of my preaching the other of the late publishing of this sermon Now such as it is I send and dedicate it to your Fatherhood whose it is by the first appointment and all the service it can do and so is the Authour thereof Your Lordships in all humble service and observance to be commanded ANTHONY CADE ROM 2.15 Which Gentiles shew the work of the Law written in their hearts their Conscience also bearing witnesse and their thoughts the mean while or between themselves accusing or else excusing one another SAint Paul to move all men to seek salvation by faith in Jesus Christ which he propounds chap. 1. vers 16. and prosecutes chap. 3. vers 21. shews in these first chapters that all men are in themselves inexcusable sinners The Jews sinning against the law written in their Books the Gentiles against the law written in their Hearts This sentence convicts the Gentiles but by an argument
à minore ad majus much more confounds the Jews for sinning not onely against their Naturall law but a-against Gods law supernaturally revealed It hath three generall parts First The very Gentiles have a Law-book in their hearts written by the God of Nature That is God hath given such a naturall light and life unto mens souls as enableth them to discern what is honest or dishonest right or wrong and moveth them withall to do good actions and avoid evil This in respect of the Discerning light Basil tom 1. in princ Prov. bom 18. is by Basil called Naturale judicatorium a naturall judgement The Schools call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 records of the law of Nature preserved in mans heart for the rule of his life In regard of the Livelinesse of it exciting and stirring up men to perform their duties Origen calls it Paedagogus Animae sociatus Origen lib. 2. in Epist ad Rom. A schoolmaster accompanying the soul to teach man his duty and call for performance Philosophers glance at it in their Bonus genius Secondly Conscience as it were scientia cum alio sive consensus cordis id est voluntatis cum scientia witnesseth with God and with us or against us whether we have performed this law or not and to that end it writes a second book a Record History or Chronicle of all our counsels courses thoughts words and works which S. Chrysostom in Psalm 50. bom 2. Chrysostome calls Codex in quo quotidiana peccata conscribuntur A book wherein our daily sinnes are written These books shall be opened at the last day and the dead shall be judged of those things which are written in the books according to their works Revel 20.12 Thirdly Our discursive thoughts comparing the Law-book which shews what we should do with our Chronicle which shews what we have done produce a third thing a conclusion either excusing and acquitting us for doing according to the law or accusing and condemning us for doing against the law And thus Conscience hath a power to comfort us against all accusations distasts and reproaches of men when we are in the right and to check us having run into erroneous opinions or unjust actions though for our profit or pleasure and with the worlds applause So have we three parts of the text the first De jure the second De facto the third De 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of judgement The works of the Law written in the Gentiles hearts concern God or our neighbour 1. Part. Concerning God the Gentiles knew 1. Deum esse 2. Qualis esset 3. Adorandum esse 1. That there was a God 2. That he had many transcendent properties 3. That he was to be worshipped This S. Paul sheweth Rom. 1.20 The invisible things of God from the creation of the world are clearly seen being understood by the things that are made even his eternall power and Godhead so that they the very Gentiles are without excuse As Seafaring men lighting upon an unknown Island when they finde hedge-rows houses and towns know it is inhabited by Men for these are not the works of Beasts So the meere Gentiles viewing the Heavens Sunne Moon Starres the Land and Seas Woods Rivers and all kinde of Creatures farre exceeding the wit of Man to devise them or his power to make them or any the least of them conclude presently 1. These things had a Maker farre more excellent then Man even that supreme power which we call God 2. This Maker must in reason 1. be before the things made as the cause before the effects himself cause of all things nothing cause of him therefore Eternall 2. He must also be Almighty that could make all things of nothing and sustain such a masse of creatures in such excellent manner so many 1000 yeares 3. He must be most Wise that made them all in such order variety multiplicity and distinction every one perfect in his kinde nothing defective or superfluous in any creature So wisely that without great wisdome study and observation not any one of them can be understood 4. He must be more excellent then his work having in himself all the perfection and excellencies that can possibly be found in any or in all his works laid together since from him they all proceed 5. He is also most Good and Bountifull that hath made all for mans use or benefit and given man wit and power to manage them all even creatures much stronger then himself to conquer and passe over the boisterous seas upon his devised woodden tottering bridges and to make use of all things in the world for his profit and pleasure 6. He must needs be also most Just to reward those that are like himself good and beneficiall to mankinde and to punish those that live disorderly for the continuation of the world 3. Their knowledge that this God must be worshiped they shewed by their Sacrifices See D. Ames Medulla theologiae lib. 2. cap. 5. Prayers Temples and Priests whereof we reade plentifully in Poets and Historians of all Nations Sacrifices they offered as chief rents in acknowledgement that of him they held whatsoever they possessed and as to the authour of their life safety protection preservation and all other blessings and as a kinde of thankfulnesse for benefits received and prayers for continuance and increase of their happinesse The divine scriptures mention the readinesse of the Lycaonians at Lystra Acts 14.12 13. to sacrifice oxen to Paul and Barnabas for healing a creeple born lame thinking them to be gods come from heaven in likenesse of men And testimony of the Gentiles prayers we have in Jonas his shipmen upon the stormie seas praying to their gods Jonah 1.5 6. and urging him to pray also It seems also that all Nations were taught by the light of nature in prayer to bend the knee to hold up their heads to lift up their eyes 1. Cor. 11.4 5 14 15. men to pray bare-headed women covered all with great reverence as the histories of the Syrians Chaldeans Bellar. De effect sacr lib. 2. cap. 29. saith Many ceremonies were in a sort instituted in nature and therefore common to ill heathen and all sects as To lift up the eyes or hands to heaven to bowe the knee to knock the breast when we pray to God Aegyptians and other nations declare and the Fathers observe Aug. de civ Dei Euseb de praepar Evang. Cicero de natura deor No Nation in the world but worshipped God after one fashion or other Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had false gods some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had many gods none were meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God A God they knew there was in generall though they erred in the particular and somewhere erected altars * Act. 17.23 to the unknown God and for their gods worship they ordained Temples Priests and Ceremonies not without great honour cost and magnificence witnesse the
Temple of Diana at Ephesus the Temple of Apollo at Delphos of Jupiter Amon of Isis and Osyris in Egypt with many other And great Kings and Princes were their Priests Rex idem hominum PhaebÃque sacerdos And though the vulgar had opinions of many gods yet the wiser sort acknowledged but one as the books De Mundo ascribed to Aristotle and Philo say The same God in regard of severall offices was called by severall names as for moderating the seas called Neptune for moderating the windes Aeolus c. For duties towards their Neighbours The Gentiles knew and practised the substance of the whole Second Table at least so farre as concerned outward duties Children honoured and obeyed their Parents as Sichem did Hamor Gen. 34.4 See D. Williams Church lib. 3 cap. 3. pag. 347. Gen 20.4 5. not presuming to take a wife without his consent and employment Murder every where most abhorred and grievously punished Abimelech King of Gerar would not come neare Sarah hating Adulterie when he knew she was a mans wife The Romane Lucretia prized her chastity above her life 1. Cor. 5.1 Incest unheard of among the Gentiles Wives subjection to their husbands commanded by Ahasuerus Esther 1. And compulsion to drink more then a man list forbidden by the same Gentile Monarch Wrong oppression theft defrauding any man of his right forbidden by the generall rule Reusner in Symbol Imperat lib. 1. Symb. 29. Fac quod vis pati and Quod tibi fieri non vis alteri nè feceris Do nothing to another which thou wouldest not have done to thy self Reusnerus in Symbolis cites many heathen authours which deliver that rule It was the common * Which he learnt of his mother Mammaea the scholar of that great Origen Isaacus Casaub Annot. in Julium Capitolinum word of Alexander Severus which he caused also to be proclaimed by his heraulds whensoever he punished his subjects or souldiers which had wronged any man And for all other morall and civill righteousnesse honesty justice temperance sobriety providing for the poore helping the distressed speaking the truth observing leagues contracts and promises avoiding perjury punishing vice honouring vertue and living orderly the Gentiles had many excellent laws wisely made and carefully observed The generall observation of these in all nations shewed the substance thereof to be naturall notions and principles written in their hearts and the variety of their promulgations and penalties in severall nations argued deductions and consequents drawn from those naturall notions by the force of reason These naturall laws the most wise Creatour did write in the hearts of men for these causes 1. Causes and reasons thereof That there might be a perpetuall difference betwixt men and beasts Had God given man a strong wit understanding policy and not withall a Conscience or naturall law to guide him he had been of all Creatures the most dangerous 2. To preserve humane society and keep mens actions in some tolerable limits by ordaining good laws to bridle the disorderly and protect the innocent in quiet possession of their rights and for the common good Aug. de civitate Dei lib. 4. cap. 4. Rom. 1. else saith S. Augustine Quid sunt regna nisi magna latrocinia 3. To be an ayd to man better to search out the Creatour and to serve him We may say of God as Seneca said of Nature Perditura fructum sui si solitudini ostenderet He had lost the fruit of his work had he shewed it onely to beasts which could not understand it so God had lost his glory and man his felicity 4 S. Paul addes Rom. 1.20 To make the impious and unrighteous unexcusable if they did not according to that law which their own Conscience dictated unto them This was an inestimable benefit of God Vse 1 to give every man such a worthy guide of his life for morall civill and divine duties in observing whereof he might live with much comfort credit profit and earthly happinesse And that these laws are undoubtedly just and equall written by God himself as the first Tables and so legible and in such plain characters that the unlearnedest man may reade them though he know no letters of any other book and in such a language as men of all nations and tongues may understand them and that a man hath this book for his counsellour at home with him he need not make long journeys to seek for a counsellour or tedious waiting to attend his leisure give costly fees to attain his counsell which haply may prove doubtfull and untrusty he hath this his bosome friend free faithfull patient as neare and as true to him as his own soul with whom he may conferre again and again at his leisure and pleasure till he be fully resolved what he may lawfully do or must avoid And This is yet a greater benefit Vse 2 that this Law-book is not a dead thing like other books containing dead letters or precepts but like the divine word of God written in the heart Hebr. 4.12 quick lively powerfull operative and piercing as Gods Lieger Ambassadour residing in our hearts to shew us our duties and call upon us to do them whereupon our Conscience is not onely called a Book Paedagogus animae sociatus Origen but a Schoolmaster also to urge us to learn and perform our duties Monet movet movendo docet docendo movet God knowing our ignorance Conscientia est speculum fraenum calcar flagellum gives us this book to instruct us knowing our headstrong inclination to evil gives us this bridle to restrain us and knowing our dulnesse to all good duties gives us this spurre to quicken us And all this is our Conscience which if we do amisse shall scourge us But As the benefit is great Vse 3 of this Light to guide us and of this Heat to quicken us as of the Sunne in the great world So is the danger great if we shut our eyes against the Notions and our hearts against the Motions of our Conscience For this is to be wilfully blinde when we may see or wilfully wicked when we do see our dutie and do it not This is plainly to rebell against God himself to thrust his Deputie out of his throne and office This is to provoke the Lord to give us up to our own hearts lusts and to have no further care over us as Rom. 1.24 26 28. And this is to draw upon us a most dangerous consequence by degrees through the custome of sinne to make our Conscience senselesse seared cauterized or to choke and kill it or in such sort to extinguish the light and life thereof that the greatest sinnes will be practised without any check or remorse to the intolerable hurt of the Church and Common-wealth the shame of our lives the damnation of our souls Ephes 4.17 The Gentiles walk in the vanity of their minde 18. Having the understanding darkned being alienated from the
Ecclesiasticall histories to shew the rites and ceremonies beside the doctrine of the ancient Primitive Church in the best and purest times You may heare with much profit and comfort all Preachers even the youngest in their freshest wits memory and strength for points of salvation taught in the holy Scriptures within their reading and compasse of studie but for rites and ceremonies trust onely the graver and well-read Divines which have searched Antiquity that our Church-rites may come as neare the purest and ancientest Church as may be without any affectation of noveltie Hitherto I have spoken of the first part of my text The Law-book of Conscience with the properties causes uses manifold depravations and necessary reparations thereof Now I proceed to the second part The Chronicle of Conscience II. PART Their Conscience also bearing witnesse AS formerly witnesse to the truth and equity of the Law-book and thereby exciting us to the work thereof so now a witnesse to God and to our hearts whether we perform the Law or not For Doctrine Conscience preserves a memoriall of all a mans actions It is not a dead but a living book annexed to the soul and as it hath in one part the rules to guide our life so it writes in another part the course of our life and is as I said before Gods Lieger Ambassadour both to put man in minde of his duty and also to observe what he doth and whether a man look on his Law-book or not whether he minde his duty or not Conscience sits silent and close in a corner of his heart like a Register in his office continually noting and writing the mans courses plots devices with all their materiall circumstances how they swerve or agree with the instructions set down in the Law-book without any partiality as Gods true and faithfull witnesse and this is Saint Chrysostomes Codex Chrysostom on Psal 50. homil 2. in quo quotidiana peccata conscribuntur A book wherein our dayly sinnes are written The Conscience is an individuall or unseparable companion of a mans soul it walks though invisibly in the same gardens with him sits at the same table lies in the same bed Many men are unmarried but none lives single they may walk speak and think without other companions but never without their Conscience that is still partaker of all their counsels that not onely heares and sees but writes down and records as in a Chronicle all things done said or thought By this Chronicle of our lives we may finde written whether we minded it or no while it was in writing undeniable records testifying whether we did this or that or whether we did it not as in sinne David willingly forgot hid and covered his grievous sinnes 2. Sam. 12.13 thinking they should never come to light but after nine moneths Nathan opened his Conscience and compelled him to confesse it So it was with Judas Matt. 27.3 4. So the Conscience of Josephs brethren was not minded by them Gen. 42.21 22. till their affliction in Egypt made them look into it and then they saw their crueltie to their brother written in large letters and convicting them of sinne So of our innocency 1. Sam. 24.11 Davids Conscience shewed him he had not conspired against Saul Samuel could boldly say 1. Sam. 12.3 Whose ex have I taken or whose asse have I taken whom have I defrauded whom have I oppressed or of whose hand have I received any bribe Moses could say of Korah Dathan Abiram and their companies Num. 16.15 I have not taken an asse from them neither have I hurt any of them Let no man sinne then Vse 1 in hope to be hid for lack of witnesses He may blinde the world but neither God nor his own Conscience he carries mille testes a thousand witnesses in his own bosome or one as strong as a thousand which will testifie his own secretest sinnes to his own sorrow and shame when God cites it While traitours think their practises remain covered and unknown they are somewhat hearty to denie but when their own letters or other accusers privy to their facts are produced against them into the open light 1. Sam. 25.37 then their hearts like Nabals die within them Or as a murderer having left two men for dead and being afterward apprehended for suspicion and stoutly denying all now when he sees one of them brought in alive able to see him and to speak then he cries out Alas art thou alive then I am undone so a wicked man would deny all but when God brings forth his living Conscience to accuse him then he is stricken dumbe and findes he is undone I reade of a Philosopher that hearing his creditour was dead kept the money which he had borrowed without witnesses a night or two but after some strugling with his Conscience he carried it to his Executour saying Mihi vivit qui aliis mortuus est He is alive to me though he be dead to others Oh offend not thy Conscience which alwayes watcheth thee and writes up thine own sinne and shame against thee Turpe quid ausurus te sine teste time O Ahab 1. Kings 21. how cunningly and closely contrivest and conveyest thou thy mischievous practises against a poore innocent Will not a palace a kingdome content thee where thou maist live in love in honour in wealth and pleasure but thou must have Naboths vineyard too and to get it rush headlong into such damnable courses as to counterfeit a Religious fast making a shew of Devotion a cloke to cover an odious sinne which is the height of impietie and to suborn false witnesses to accuse an innocent corrupt the Judges under colour of law to condemn him to take away his livelyhood and withall his good name and the pitie and compassion of his neighbours and beholders which is the height of Tyrannie yea worse if any thing can be worse then stoning him to death and depriving himself and his children of inheritance and life And doth not thy Conscience check thee for all this Surely Conscience had written it up but he minded it not for joy of his fine contrived excheat till coming from taking possession he met the Prophet Elias to whom he said Hast thou found me 1. Kings 21.20 O mine enemie Why his enemie Oh his Conscience now accused him of his wickednesse which had made both God and good men his enemies and now at last he found in stead of magnifying his house and establishing his posteritie what an evil covetousnesse he had coveted to his own house what a vengeance he brought upon himself and his posteritie Oh Absalom how well mightest thou flourish if the favour of a King the love of a kingdome the beauty of thy person wealth honour and pleasure with any moderation would content thee But thou art sick of the Father and ambition carries thee headlong into treasonable courses and untimely death Thou colourest thy foul practises
well against the law or according to it and therefore art to be accused and condemned or therefore art to be excused and acquitted This is the Naturale judicatorium of Damascen the Naturall judgement-seat of the God of nature placed in mans heart The Law saith He that liveth in damnable sinne shall die Thy Chronicle saith Thou livest in damnable sinne and names it Thy thoughts conclude Ergò thou shalt die Again The Law fulfilled by the Gospel Matth. 5.17 Rom. 3.31 saith He that repents and beleeves in Christ shall not die but live Thy Chronicle saith Thou repentest and beleevest for thou bringest forth fruits of faith and repentance c. Thy thoughts conclude and assure thee Ergò thou shalt not die but live The daily meditation and discoursing of these things is very acceptable to God and profitable to us for it works in us a right judgement of Gods wayes Ezek. 18.25 with due thankfulnesse and heedfulnes to his laws and in our lives humilitie repentance and carefulnesse and to all others equitie and lenitie Tit. 3.2 3. Gal. 6.1 2. But oftentimes the Conscience seemeth to be asleep Hinderances of the Consciences working and doth not compare these books together it stirres not troubles not the sinner partly because the vehemencie of his desires to accomplish his projects of covetousnesse ambition or lusts of the flesh c. carries him on with such earnestnesse that he mindes not his Conscience and partly because the devil politickly presents him with such objects and projects as may withdraw his minde feed his fancie and occupie his thoughts otherwise with meditating wholly upon the profit pleasure satisfaction and contentment that sinne promiseth him and upon devising plotting contriving and practising the means how to bring his purpose to passe and how to couch all close together to keep secret cover and colour all to deceive the eyes of the world that he findes no time to think on God his benefits nor his own dutie and danger And partly Facti sunt sugitivià cordibus suis because after the accomplishing of his sinne he is indeed loth to look into his Conscience lest it trouble him and make him to forsake repent his sinne which he so dearly loveth or drive him into sorrow and melancholy So that if he feel any little prick of Conscience he labours to smother and choak it or withdraw his thoughts from it by seeking pleasant company gaming sporting minstrelsie feasting drinking or one device or other But alas very lamentable and damnable is those mens estate that thus turn the deaf care to the suggestions of God or their Conscience Rom. 1.18 that withhold the truth in unrighteousnesse and by violence hinder the working thereof in their hearts that suffer the devil so farre to delude them as to force their hearts to think the checks of Conscience to be nothing but fits of melancholy and qualmes of folly The mischief of neglecting the motions of Conscience and labour to put them away by idle vanities or sinfull courses and so cozen themselves of a great benefit of God an especiall means of their salvation for this breeds impenitencie in most grievous sinnes Isa 44.18 yea witlesse presumption that all is well with them Rev. 3.17 And thus a number by the policie of Satan the strong man that keeps the house in peace where he is master Luk. 11.21 live and die stupid and senselesse either of their present sinne or following vengeance They put away all thought of the evil day glut themselves with all fulnesse of wealth and pleasure Amos 6.3 4 5 6. There are no bands in their death Psal 73.4 They spend their dayes in wealth or mirth and suddenly go down to hell therefore they say unto God Depart from us we desire not the knowledge of thy wayes Job 21.13 14. But when God in mercy moveth a mans heart to turn his eyes to view his Conscience The rouzing of Conscience by the Lord happy as he did Davids by sending Nathan to him 2. Sam. 12. and as Christ looked back upon Peter Luke 22.61 and as at S. Peters preaching the Jews were pricked at the heart Acts 2.37 Then a hearty and happy repentance follows to salvation If God vouchsafe not this to wilfull sinners By the devil wretched then the devil keeps his deluded captive hoodwinkt and lulled in securitie till he have him fast and past all likelihood of recoverie which when he findes then he rouzes the sleeping Conscience opens the wofull book and compells the wretched sinner to reade it whether he will or not to drive him into desperation Thus he dealt with Cain Ahithophel Judas and infinite others Take Judas as in Judas for all The devil put into the heart of Judas to betray his Master and to that end doubtlesse he put out of his heart all care of duty and Conscience But when he had according to his desire accomplished his sinne then the devil rouzed his Conscience and urged him to reade his abominable deed he could not withdraw his thoughts from it but might say with David Psal 51.3 My sinne is ever before me For what ailed Judas else he had no disease in his body he was able enough to trot to the Temple to the Priests and Elders and to talk reason his state was bettered he had got money enough to purchase a whole field he had got the rulers and States-mens friendship his fellow-disciples had lost their hearts and hid their heads for fear of losing them too his Master Christ was going the way of all flesh subject to every mans hurt no man to his in common reason What was there now therefore to crosse vex or discontent Judas Chrysost in Matth. hom 86. Non potuit acerbos Conscientiae stimulos flagella perferre saith S. Chrysostome nothing but this His conscience prickt and whipt him intolerably That was the enemie that had him now in chase and pursued him without end or measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was his own tormentour might be at peace with all men could not with himself he feels a worm ever gnawing him a fire within endlesly burning him like a man sick of a burning fever that shifts from side to side from bed to bed from room to room but findes no ease for he carries within him that which scalds and torments him or like a deere strucken with a barbed arrow that runnes over hills and dales to runne away from his pain but haeret lateri lethalis arundo the deadly arrow sticks in his flesh and shogs and galls him So it is with Judas and his conscience he can neither avoid it nor endure it Death it self is not so painfull or terrible as it he ventures on death and hangs himself to avoid it yet thinking death to be terminum he findes it but gradum malorum he thinks it an end of his miseries but findes it an entrance into greater one wo is past and ended
thus The bloud of Jesus Christ cleanseth us from all sinne 1. Joh. 1.7 If we have a good Conscience either not having sinned against it Vse 3 or being cleansed from our sinne by faith and repentance so that in our Conscience nothing remaineth written up against us happy are we for 1. Joh. 3.21 If our heart condemne us not then have we confidence to God and whatsoever we ask of God we shall receive Rom. 8.15 16 17. Matth. 7.11 For as dutifull children receive all necessaries which they ask of their earthly fathers so shall we of our heavenly being his children by adoption But because the heart is deceitfull above measure take heed you be not deceived Jer. 17.9 for many men brag of a good Conscience but few men have it S. Bernard delivereth foure sorts of Consciences two not good two good 1. There is a Conscience quiet but not good 2. There is a Conscience neither quiet nor good 3. There is a Conscience good but not quiet 4. There is a Conscience both good and quiet 1. The Conscience quiet but not good Conscience quiet but not good See Mr. Slater upon Rom. may be a broad or large Conscience swallowing down any sinne without feeling or brawny seared senslesse or sleeping until God in mercie or the devil in policie awake it This is not good it proceeds from ignorance delight or custome in sinne or want of a sound faithfull ministerie a dangerous sicknesse not felt and therefore not desiring the cure 2. The Conscience neither quiet nor good Conscience neither quiet nor good is too stirring in small matters too senslesse of greater such is first the erroneous accusing more for the use of a ceremonie then for disobeying the Magistrate and secondly the superstitious disquieting more for breaking our fast on a fish day or omitting a few Ave Maries then for drunkennes cozening our neighbours or for treasons rebellions massacres of Princes and people but thirdly and especially the despairing conscience which for sinne against God afflicts too grievously and endlesly admitting no comfort of Gods mercie Christs merits This Conscience through the devils strong delusion or their own despair if so it continue is past physick These two are in the two extreams the one too carelesse and fearlesse the other too carefull and fearfull both dangerously evil Conscience good but not quiet 3. The Conscience good but not quiet accuseth for breach of Gods law and fills the heart with sorrows and fears yet grieveth more at his fault then at his punishment and therefore tends to good and seeks for comfort 2. Sam. 24.10 17. So Davids heart smote him for numbring the people as trusting to them rather then to God and prayed that he might be punished and they saved This is a good Conscience and is known by these signes First except in the violence of temptation it holds the principle Psal 73.1 Psal 42. and 43. Yet God is loving unto Israel and O my soul why art thou so disquieted within me hope in God for I will yet praise him who is the health of my countenance and my God And he seeks to the Lord in good time for reconciliation and pardon as David Psal 51.1 8 12. c. And he resolves with Job chap. 13.15 though the Lord should kill him yet to put his trust in him Secondly he is carefull to use the means and hungerly hangs upon the ministerie of the word no physician in the deadliest sicknesse more welcome then he that declares Gods mercie to one thus afflicted he receives him as the angel of God even as Christ Jesus Gal. 4.15 Rom. 10.15 more deare to him then his own eyes Oh how beautifull are the feet of them that preach the Gospel of peace and bring glad tidings of good things Thirdly he continues in the wayes of Gods commandments usually with more strictnesse and zeal then others lesse troubled And this Conscience is blessed with a happy successe for such men are now in their physick they a Matt. 5.4 6. hunger after comfort and shall be satisfied These b Matt. 12.20 bruised reeds Christ will not break nor quench this smoking flax Into these c Luk. 10.30 34. wounded and half-dead travellers the good Samaritane will poure the oyl wine of his mercie These are they whom our Saviour so lovingly calls even them that d Matt. 11.28 labour and are heavie laden with the burden of their sinnes to give them ease and rest Therefore as they said to blinde Bartimeus by the way side e Mark 10.49 Be of good comfort for he calleth thee so I may say to all afflicted consciences labouring for pardon and peace Be of good comfort Jesus calleth you 4. The Conscience both good and quiet Conscience both good and quiet is that which after due knowledge of his own sinne repentance faith reconciliation findes and feels f Rom. 5.1 and 8.1 14 15 16. peace with God this is a g Prov. 15.15 continuall feast the Christians jewel worth all the world h 1. Joh. 3.21 heaven upon earth This ministreth comfort and joy both in life and death for i Rom. 14.8 whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords k Rom. 8.28 All things shall work together for good to us l Rom. 8.18 Our sufferings in this world are not worthy to be compared to the glorie prepared for us in the next We have comfort in all judgements even in the expectation of the m 1. Joh. 4.17 2. Tim. 4.8 2. Cor. 1.12 great day Our inheritance is a n Luk. 12.32 kingdome o 1. Pet. 1.4 incorruptible undefiled immortall p 1. Cor. 2.9 Eye hath not seen nor care heard neither have entred into the heart of man the things which God hath prepared for them that love him Therefore when we have beaten our brains and imagined the greatest joy and felicitie that our hearts can think yet we may still say This is not it August in Psalm 26. Enarrat 2. for all a man can possibly think comes short of it as S. Augustine speaketh Such troubled and such quiet Consciences are both good the one feels the Lord is strong the other sweet the one in sharpnesse the other in sweetnesse runnes the wayes of Gods commandments the one is in the battell the other in the victorie the one in the way to peace the other in possession the one feeds hungerly the other is satisfied both are blessed Now to procure and preserve a good Conscience I commend unto you these means Means to procure and preserve a good Conscience First every morning before we rise to consider as good husbands do what businesse we have to do that day what company what temptations we are to meet withall then to look into our law-book of Conscience or
Gods word how to carrie our selves purely and profitably therein This must be our a Psal 119.105 lamp and light our b vers 24. delight and counsellour to make us wiser then our c vers 98. enemies d vers 99. teachers e vers 100. ancients f Matt. 10.16 wise as serpents innocent as doves the onely way to g Psal 119.9 11. cleanse our wayes and make them h Josh 1.7 8. prosper This as David said was the blessed mans practise i Psal 1.2 day and night Shall the wicked k Psal 36.4 devise mischief upon their beds and shall not the religious meditate upon goodnesse to be performed sinne to be avoided Conscience to be kept cleare Shall men studie upon the Princes laws to live securely here and not Gods people upon Gods laws to live happily for ever God commandeth Deut. 6.7 8 9 Thou shalt talk of my laws when thou liest down and when thou risest up or sittest in thy house or walkest in the way they shall be in thy heart hand forehead posts and gates Therefore let us learn and consider our dutie beforehand and make vows to perform it resolving never to be withdrawn from it by fear favour lucre pleasure or any earthly thing and pray to God to give us his grace and Spirit for constancie heedfulnesse and good successe therein Secondly at night before we sleep let us look upon our chronicle and search in that book of our Conscience what we have said or done that day Psal 119.59 I thought upon my wayes saith David and turned my feet unto thy testimonies I made haste and delayed not to keep thy commandments The golden verses of Pythagoras taught naturall men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. aur carm Chrysost in Psal 50. hom 2. Antequam veniat tibi somnus profer in medium codicem Conscientiam tuam reminiscere peccata tua si quid in verbo sacto cogitatione peccâsti Not to admit sleep into their eyes till they had thrice run over all they had done that day that they might detest and amend the evil delight in the good and continue in it S. Chrysostome teacheth the same to Christians Before the approach of sleep saith he produce thy book thy Conscience and remember wherein thou hast offended in word deed or thought And Eusebius Emissenus saith Let every soul speak to it self in the secret of his heart How have I spent this day without sinne without envie backbiting murmuring have I profited my self or any other by good deeds or edification have I not lied sworn amisse yeelded to my lusts done hurt to some body who shall restore me this day which I have lost in vanitie or spent in evil Optimus ille Trapezita saith Climachus He keeps his books evenest his layings out and his comings in that every night books all his receits and expenses and makes all straight before he sleep We should so search our Consciences and judge our selves without partialitie that when we come before the Judge Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juven Domine noverim me noverim te Bern. Psal 132.3 4 5. he may say I need not judge this man for he hath judged himself alreadie 1. Cor. 11.31 And as David vowed I will not climbe up into my bed nor suffer mine eyes to sleep c. untill I finde out a place for the temple of the Lord an habitation for the mighty God of Jacob So let us resolve I will not sleep till I make my body the temple of the holy Ghost 1. Cor. 6.19 Matt. 21.12 13. I will not rest till I have swept and cleansed it from all sinfull filthinesse as Christ did the temple at Jerusalem that I may sleep with a clean heart to my God and rest confident of safetie under his protection saying with David Lord Psal 4.8 9. thou hast now put gladnesse in my heart I will now lay me down in peace and take my rest for thou Lord onely makest me dwell in safety Thirdly when our seventh day dedicated to Gods service approacheth as God looked back upon all his works of the six dayes so let us look back upon ours that if we finde all well we may blesse God for it if any thing still amisse reconcile our selves to God more throughly and use this seventh day as it was ordained for sanctification for deprecation for information for excitation and stirring us up to all good duties yea and for almes and resolution of restitution for all wrongs done by us and pardoning offences done against us Thus having washed our selves seven times in the seven dayes of the week as Naaman did seven times in Jordan 2. Kings 5. by the Prophets appointment the leprosie of our sinnes may be cleansed away and our Consciences as the flesh of his bodie become pure and tender as of an innocent childe to our incomparable comfort And these things we should renew and perform most exactly in our preparation to the holy Communion 1. Cor. 11.28 and at the beginning of the new yeare looking back into the old how we have served God how he hath preserved us and wherein we have offended looking forward into the new with purpose to be new creatures as old things are past away and all things become new 2. Cor. 5.17 All this is as possible as it is profitable See it exemplified in an honourable man an exemplarie Christian This is written by a worthy Minister Mr. Jeremy Dyke in his Epistle dedicatorie before his brothers book entituled The deceitfulnesse of Mans heart the late young Lord Harrington be it ever remembred for Gods glory his honour and our imitation His course was to keep a catalogue or diarie of his sinnes against God and every night or the next morning to review the faults of the day past every seventh morning or night before to review the faults of the whole week and at the end of every moneth to surview the whole moneths transgression All this the better to know and humble himself and renew the practise of his repentance And the day before the receiving of the holy Communion he alwayes humbled himself with fasting prayer and confession The Lord of heaven finde us so alwayes occupied that at our death we may receive that blessed welcome for the well employing of our times and talents Matth. 25.21 Well done thou good and faithfull servant thou hast been faithfull in little I will make thee ruler over much Enter into thy Masters joy FINIS AN APPENDIX TO THE FOREGOING SERMON Concerning the Ceremonies of the Church of ENGLAND By the same Authour HINC LVCEM ET POCVLA SACRA Alma Mater Printed by the Printers to the Vniversitie of Cambridge 1639. To the Reader DEare Christian Reader understanding that this Sermon hath done good to many that either heard it or read some notes of it and that if it were published with some Appendix added proving our