them both namely a conscience truely parified and truly pacified Meanes Now followes the meanes both to purify and pacify conscience 1. For the purifying of conscience it is the part of every one professing Christ to consider that his conscience naturally is defiled Tit. 1.15 and that there is a necessity of taking off this defilement if we would be saved namely the ignorance error and hardnesse of conscience wherewith it is polluted The principall meanes are two 1. The first means to effect it Principall meanes is the bloud of Christ by this bloud we must have our hearts sprinkled from an evill conscience Heb. 10.22 9.14 This is a singular way to have our Consciences purged from dead works to serve the living God 2. Meanes is the Spirit of Christ This is that mundifying water mentioned Ezek. 36.25 I will sprinkle cleane water upon you and ye shall be cleant from all your filthinesse These two Christs bloud and Christs spirit will cleanse the foulest sinner and the most defiledst conscience Paul writing unto the Corinthians tells them what filthy creatures they were 1 Cor. 6.9.10 namely Fornicators Idolaters effeminate abusers of themselves with mankind Theeves Covetous Drunkards Railers Extortioners and then shewed them by what meanes they were cured and cleansed namely by the blood and spirit of Christ v. 11. But ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God This is the refiners fire and fullers sope Mal. 3.2 this is that hysope which will make us as white as snow yea more white then snow Ps 51.7 Other meanes there are which though not comparable to the first yet as subservient are likewise requisite to this purifying of Conscience namely the Word Faith Repentance Lesse principal meanes 1. The Word Now are ye cleane saith Christ through the word that I have spoken unto you John 15.3 That is to say the word accompanied with the power of my Spirit 2. So Faith is of a cleansing nature it will purge the heart and cleanse the conversation Act. 15.9 3. And as for repentance we find that when Judah had defiled her selfe with sin God calls her to repentance as a way of cleansing Wash ye make you cleane put away the evill of your doings from before mine eyes cease to do evill learne to do well and then though your sins be as scarlet they shall be as white as snow Is 1.16 Thus you see how a defiled conscience may be purified 2. Next followes how conscience may be pacified Consider first of all what it is that troubles conscience Meanes It must be one of these three either sin or Sathan or Gods anger It was sin that so troubled Paul the law in his members that warred against the law of his mind that so disquieted him that it made him to cry out Rom. 7.24 O wretched man that I am who shall deliver me 2. It was Sathan that winnowed Peter and withstood Jehoshus 3. Gods anger that so molested David as to make him cry out Lord rebuke me not in thy wrath neither chasten me in thy hot displeasure there is no soundnesse in my flesh because of thine anger Therefore unto such as are troubled with the sight of their sin the assaults of Sathan or sence of Gods displeasure if their consciences be unquiet because of these either one or all be carefull in the use of such meanes as God hath ordained for pacifying conscience Now that I may not be tedious remember what were the meanes to purifie conscience and thou shalt find the very same meanes will pacify conscience I told thee before that the bloud of Christ and the Spirit of Christ as principall 2. The word faith and repentance as lesse principall These would make a defiled conscience to become pure So now I must tell thee againe to make thy conscience quiet thou must have 1. The bloud of Christ Paul tels us that Christ by the bloud of his Crosse Col. 2.20 i. e. by his bloudy oblation made upon the crosse hath made peace and reconciled all things Now rightly to understand this Text you must know that by sin heaven and earth were set at variance and the creatures in them but by Christ there is unity set not only betwixt God and man but also betwixt men and the Angels that are in heaven as also the creatures that are upon the earth now if Christs bloud be such a Catholicon to take off all enmity beween God and man between men and Angels in heaven men and creatures on earth and to make peace then let us acknowledge it an excellent means to pacify conscience This was typified in the bloud of the Pascall lamb where this bloud was sprinkled upon any door-post there was peace and security against the destroyer So where the bloud of Christ is sprinkled upon the soule their conscience is at peace and hath security against all the remaining guilt and corruption of sin the rage of Sathan danger of Gods displeasure This bloud givves the soule all boldnesse to enter in into the holiest of all by a new and living way Heb. 10.19 and gives us assurance before God 2. Meanes to pacify conscience is the spirit of Christ As his bloud is the procuring cause so his spirit the producing cause For this cause Christ and the holy Ghost are called by one and the same name because their end and businesse is the same namely to procure peace to the soule They both are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Advocates Christ is our Advocate and and the spirit is Gods Advocate Christ is our Advocate to the father to procure us peace The spirit againe is Gods advocate to us to produce peace As the one prevailes with God for granting peace so the other prevailes with us to entertaine peace See this cleared in 1 Joh 2.1 If any man sin we have a Paraclete with the father Jesus Christ the righteous Here Christ is our advocate againe Joh. 14.16 I will pray the father and he shall give you another Paraclete In this place the holy Ghost is Gods advocate so you plainly see how the bloud and spirit of Christ must make up this true and full peace Now for the causes or meanes lesse principall and subservient as the word faith repentance First the word it is a word of reconciliation and pacification Thus Peter to Cornelius and his company tells them ye know saith he the word which God hath sent to the children of Israel Act. 10.36 preaching peace by Jesus Christ which is Lord of all Now as the Scripture in generall may be said to be a word of peace so more especially the Gospell This is called the word of peace The Author of it the Prince of peace The minister the Messenger of peace Rom. 10.15 and his preaching the gospell the ministry of reconcitiation 2
his owne but in many other Parishes adjacent So that not only the Practice but even the Name of these sinfull Vanities is almost forgotten Againe as he was a strong Curb to prophanesse so was he as sharp a spurr unto holinesse Witnesse his great cost and paines in getting a faithfull Teacher to instruct the people Very carefull abroad to warne the unruly to comfort the feeble minded 1 Thes 5.14 and to support the weake And at home in his Family in repeating Sermons reading opening and applying Scriptures unto such as were under him constantly praying for a Blessing on them and as carefull in returning Praise to God for every Blessing both publick and private But at last when the evill dayes came on him so that the Keepers of the house began to tremble Eccle. 14.3 4. the strong man to bow the grinders to cease and the windowes to be darkened he was willing for a Desolution very ready to goe hence often saying It is time for mee to be gone my Master hath no more worke for me to do here upon earth Now shall we forget such a worthy servant of God by no meanes Let his memory be ever blessed and his Name as precious oyntment powred forth And let us honour his remembrance in an holy imitation of his vertues But should we forget him yet his God would not forget his place his person his zeale his labour of love The Lord shall count when he writeth up his people that this man was borne there Ps 87.6 even in the family of Wrey within the Parish of Morton and in the County of Devon Now you having such an excellent Patterne and President let it be your earnest desire and endeavour to run on and not be weary walke on and not be faint in those waies paved i th holinesse in which he hath walked that so your end may be everlasting life To conclude looke on this small Tract as a Dowry which your dying Pastor hath bequeathed unto you whom he loves in the Lord. Receive this provision which he hath made for you of wholsome meat not caring for concealed Cookery or the vaine enticing words of mans wisdome As it was intended for your Instruction delivered to your Attention so let it be digested by your Meditation and practised in your Conversation So both Pastor and People shall behold each others face with joy at the Barr of Christ and have a most happy admission into his most glorious presence where there is fulnesse of joy and at whose right hand are pleasures for evermore Amen Your most affectionate though unworthy Teacher FRANCIS WHIDDON To the READER Christian Reader HEre is presented unto thine eye a little small Tract which in it's front doth promise great things as precious Stones and Jewels Possibly if thou with an humble heart shalt call and cry seek and search thou mayest find that which will be better theÌ„ Gold more excellent then refined Silver namely a good Conscience Let not any prejudice of person or partes cause thee to cast it aside as not worthy thy view neither cry thou Tush what is this Pamphlet unto those many large and learned Volumes of those able and holy men that have forâ—erly written upon this subject I doe ingenuously confesse it is very meane my vintage lesse then others gleanings But what of that if thou be an humble Christian thou wilt acknowledge that Paul and Apollos are but iustruments and can do nothing without their principall Efficient also we find by dayly experience that the lesse of man the more of God he can worke as well by the weakest as ablest instrument draw as strongly with an hair as with a Cable rope I must acknowledge the discourse is very short and very plaine and both very needfull in these full and surfeiting times who seeth not that great volumes are little regarded large discourses are easily laid aside men find much reading to be wearisome to the flesh I therefore affect brevity with perspicuity Should I be long in my discourse I am confident thou wouldest not read it over But in so much as it is very short an houres labour or so I may have hopes that thou wilt read it over and over and the oftner the better As for plainenesse of the stile I would have thee to know the Author is a very plaine man and hath written it for a very plaine people in his owne Congregation This was never intended to go abroad into the world but to be confined to the place and people where it was first preached a people that desire the plaine evidence of the Spirit not the vaine enticing words of mans wisdome Therefore if thy Braine run over with vain speculations high notions frothy expressions and wilt be wise above what is written 1 Cor. 4.6 remember that of Austin Multi propter arborem scientiae amittunt arborem vitae Many with Adam so eagerly strive for the tree of knowledge that they lose the tree of life A good caveat for such as are all for new discoveries new lights but not new lives To you therefore that with the Athenian cry quid novi what new thing I must answer nec nova nec novè Theophilus here is nothing new but vetus veritas iisdem verbis iisdeÌ„ syllabis The old truth in its owne words and syllables If this do not like you then lay it gently aside and it will not harme you But unto you that heartily desire to have and to hold to use and exercise alwaies in all things and to all persons a Conscience void of offence if you want better helps take this for present And because this little Book must with little Benjamin Gen. 43.14 be sent into Egypt I shall with old Jacob desire that it may find favour where it comes If others desire the like with mee I hope that neither they in Reading nor I in Writing shall lose our labour Thine as thou art Christ's F.W. June 11. 1656. Imprimatur GERARD LANGBAINE Pro-Vicecan OXON The TOPAZ HEB. 13.18 For we trust we have a good Conscience Willing in all things to live honestly I Find it reported of Saint Austin long since that a great desire possessed him of hearing Paul to Preach Another like affected with him seconds his desire with this of his own which was that his Theam or Text might be Conscience Doubtlesse these good men were friends to Conscience they saw how the Cause stood with her namely that she was in a languishing condition and ready to die what their thoughts were we can onely guesse but in these dayes of ours these last and worst dayes if we ponder the wayes and workes the opinions and practises of the most we have just cause to complaine that Conscience is not onely sick and dying but dead and buried in the grave of habituall sin with the stone of hardnesse rolled on the grave and that she hath laid so long in the dust of oblivion
ready to quarrell with God and to fall out with him as if he had greatly wronged him God saith unto him doest thou well to be angry yea saith he I do well to be angry even unto death His words are very high words of a passionate spirit blinded with anger rather then with any expresse rebellion Very needfull therefore is it that such should have conscience as a Controuler to check them Againe others their Affections are disorderly placed on wrong objects likeing those whom they should dislike and loving those whom they should loath such was the blind Affection of Jehoshaphat to Ahab I am saith he as thou art 2 Chron. 18 3. 2 Chron. 19.2 my people as thy people its needfull therefore that conscience say to such as Jehn to Iehoshaphat shouldst then love them that hate the Lord Lastly many mens appetites are very wanton wholsome meates and drinkes content them not their meates must be mixed with hurtfull condiments and their drinke with noxious ingredients therefore it is very requisite that conscience play the Monitor and advise them not to looke on the wine when it sparkles Prov. 23.30 31. nor to seeke after mixt wine though it goe downe pleasantly yet at last it will bite like a Serpent and hurt like a Cockatrice And thus you see how just and how mercifull God is to plant such a power as conscience within us Vse 1 Is there such a power or faculty as conscience in every man then let every man learne to magnify his maker not barely for being his Creature but for being such a Creature as none is like him First look upon thy meanest part namely thy body view that well and thou shalt see such an exellency in it that no visible creature is comparable unto mans body If we look unto our first Creation we find them very excellent creatures 1. God made them with consultation and deliberation Gen. 1.26 let us make man His advice argueth a worke of great weight and moment and this word of plurality us intimates the Trinity (a) Galen though a meere Naturalist when he saw the admirable frame and structure of mans body was so taken with it that he could not but adiudge the honour of an Hymne to the wise Creator of it and mindes us of the mysterie of the three persons in one Godhead God the father seemeth to speak as communicating by way of consultation with God the Son and God the holy Ghost in the worke of Creation 2. The wonderfull endowments of the body in beauty strength nimblenesse activity without deformity or mortality 3. All other bodies made for the good of mans body the heavenly to give light unto it the earthly bodies to nourish cherish and comfort it Againe if we consider the recreation or regeneration of our bodies we find them more excellent 1. Purchased by Christs bloud 1 Cor. 6.20 2. Sanctified by Christs spirit 1 Cor. 6.19 3. Assumed by Christs person Phil. 2.7 When he took our nature he took our body and was made like unto us in all things sin only excepted so that we are as neer to Christ as our bodies to our soules Having thus viewed our meanest part namely the body let us in the next place consider our best part namely our soule What the soule is The soule of man is a spirit distinct invisible immortall infused by God 1. A spirit Thus much the Originall word declareth as in John 11. 33. and John 12. 27. we find soule and spirit promiscuously used by our Saviour my soule is troubled my spirit is troubled 2. A distinct spirit because it hath its being not only in the body but also out of the body Eccl. 12.7 as it had its time of entrance into the body so its time of returne out As it is in us so it can be without us and will be after us 3. Invisible Because no more to be seen then an Angel or God himselfe 4. An immortall spirit Eccl. 12.7 And Christ tells us that men may kill our bodies but not our soules which made Anaxzarchus bold to speak unto his Tormentors who did beat him with clubs laye on my Sachel meaning his body you cannot hurt Anaxzarchus meaning his soule 5. A spirit infused by God Gen. 2.7 How Adam came by his soule we all know namely by inspiration but as for our owne soules we are at a great stand Some think by participation (b) Chrysippus de natur â. lib. 3. as one Candle lighteth another Some thinke by generation (c) Tertullian l. de anim â ch 5. that a man begets a man compleat Others say it is by infusion (d) Thom. Aquin. 1 q. 75.6 1 m. by a peculiar inspiration when the child is first quickened in the womb Much is imagined little concluded concerning this question (e) St. Austin hath writ 4 bookes of the originall of the soule in which he leaveth this question undecided And his second booke of Retractions doth witnesse that he continued in that doubt unto his death cap. 56. and no marvell for who knoweth the way of the spirit Eccl. 11.5 The Scripture seems to warrant the last opinion calling God the Creator of the Spirit Zach. 12.1 The giver of the Spirit Eccl. 12.7 The Father of our spirits Heb. 12.9 It is not without consideration if God by a peculiar elegy and stile is called the father of spirits that he might be opposed to the father of the flesh for if the soule be by traduction then those that are the fathers of the flesh would also be the fathers of the spirits neither would God by this title be distinguished from the father of the flesh if he wrought alike in both and did not forme mens soules otherwise then their bodies So then consider well your bodies soules and you may safely conclude that of all the creatures that ever God made there is more to be seen of God in man then in them all and in man much in his body more in his soule but most of all in his conscience as one saith this smelleth more of God then the heavens the Sun the Stars or all the glorious things of the earth gold precious stones Rubies or sweetest herbs roses or lillies Oh how should we magnifie our maker Ps 139.14 and with David say I will praise thee O Lord for I am fearfully and wonderfully made marvelous are thy workes and that my soule knoweth right well Object Ob. Our conscience were at first very pure and excellent but now like our selves they are most sinfull yea our Soules and Consciences are defiled Tit. 1.15 therefore nothing worthy praise in them Answ A. It s very true that our consciences which were pure and excellent at first are by Adam's sin become defiled and uncleane But let me tell you there is no part power or faculty in the whole man that retaines so much of its excellency in it as conscience doth though the
conscience then consider the workings of conscience in others what makes Adam to run into the thicket sarah to stand behind the Tent door Jonah to lurke downe in the side of the ship Cain to feare a mortall blow from every man he meets 1 King 20 1 King 22 25. and Benhadad and Zedekiah to be a terror unto themselves and to run from chamber to chamber to hide themselves It was their conscience and nothing but conscience accusing and testifying unto God against them Againe consider how is it that when God is pleased to give out unto us a notable signe of is power and majesty as in thunder and lightning that the very sound of the one and the very sight of the other though these be but from Naturall causes should make a Barbarian a contemner of God to shake and tremble Againe whence is it that there is a Religions Adoration and propension to the worship of a Deity even in those Heathens themselves who sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God There being no nation under heaven that does not do divine worship to some thing or other and in it to God as they conceive So that they worship many of them but stocks and stones and some particular piece of nature as the Sun Moone or Stars knowing that there is somewhat to whom worship belongs Therefore according to the ordinary naturall light that is in all men there is a God Oh therefore blush and bewaile thy damnable Atheisme Consider well these things know and understand see and say verily there is a God that judgeth the earth thus far of conscience in generall Having spoken of the faculty namely conscience we now proceed unto the Qualitie namely a good conscience Had Paul onely said I have or I am assured I have a conscience he had said no more then a Reprobate or Devill might have said But in that he saith he hath a good conscience and that he is fully perswaded of the same in this he goes beyond all reprobates and Devils who neither have nor ever shall have such a bosome friend within them We must now distinguish conscience into two species namely good and evill 1. Honestè bona pacatè bona A good Conscience 1 Tim. 1.19 Holding faith and a good Conscience This good Conscience is sometimes quiet sometimes unquiet 2. Vitiosè mala molestè mala Bern Ames An evill Conscience Heb. 10.22 having our hearts sprinkled from an evill Conscience This is likewise peaceable or turbulent Now how these two do differ both in their peace and their trouble I shall hereafter shew you I am now to speak of the first namely a good conscience and more especially of Pauls good Conscience 1. What a good conscience is I answer 1. A good conscience is a Conscience rightly informed and principled by the word so that it can truly judge and determine evill to be evill and good to be good 2. By a good conscience I understand a conscience sanctified by the holy Spirit of God whereby we are incited to good and diswaded from evill and doth readily excuse us for doing well but accuse us for doing evill 3. By Pauls good conscience in the Text I understand a conscience both purified and pacifyed by the blood and spirit of Christ so that upon a true sight and sorrow for sin and a full perswasion of the remission of the same in and for Christ he enjoyed that peace which passeth all understanding Phil 4.7 2 Cor. 1.12 i. e. a true spirituall and incomprehensible rest and quietnesse of mind wrought by Gods spirit in his heart and so preserving him from terror anxiety and trouble But to draw unto some profitable point of Doctrine you heare Paul glorying in a good conscience not as his peculiar as if he only were the man thus blessed of God but doth acknowledge the like mercy to be shewed by God unto others and therefore mentioning those that laboured with him in the Gospell speaketh in the plurall number we are assured we have a good conscience So that we may safely conlude that as all men have a conscience so there are some that have a good conscience Some there are who have not only a Conscience but also a good Conscience Of this some I find Noah a just man and perfect in his generation Gen. 6.9 and one that walked with God i. e. sincerely in his profession of Religion without hypocrisy Moses the meekest on the earth Numb 12.3 one that despised the vaine and vanishing honour riches pleasures of the world choosing rather to suffer affliction with the people of God Heb. 11.25 then to enjoy the pleasures of sin for a season Job a none-such none like him on the earth Job 1. so perfect so upright that feared God and eschewed evill David a man after Gods owne heart Nathaniel a true Israelite indeed in whom is no guile i. e. a man of simple integrity 1 John Paul a continuall practitioner of a good Conscience making it his daiely practice to keep a conscience void of offence both towards God towards man Act. 24.16 Thus might I tire you out with a long Catalogue of blessed Saints who lived in all good conscience from their conversion unto their dissolution Act. 23.1 Q. How came these to have a good conscience seeing all by nature have their consciences defiled A. 1. They had the bloud of Christ applied unto their consciences whereby they were purged from the impurity of dead workes Heb. 9.14 it being the fountaine for sin and for uncleannesse Zach. 13.1 in which poor loathsome leperous soules wash and are cleansed they were put into this poole of Bethesda and came out cleane being made white in the blood of the Lamb. 2. They had the righteousnesse of Christ imputed unto them whereby they were discharged from the debt of sin all hand-writings of accusations being cancel'd and they esteemed holy and unblameable in the sight of God Rom. 5.1 Not for any thing wrought in them and done by them but for Christs sake alone Not by imputing faith it selfe or any other Evangelicall obedience but by imputing the obedience and satisfaction of Christ as their righteousnesse received and rested on by faith 3. They by diligence in Christian watchfulnesse do maintaine their Covenant with God and if casually by any slip they seemed to break the peace they were carefull to renue their Covenant by true humiliation and reformation earnestly doing their first works and redeeming their former negligence with double diligence Rev. 2.5 2. Q. Whether a man may not have a good conscience yet the same to be very unquiet and much troubled Answ You must know that there is a 4 fold conscience 1. Good and quiet Purifyed and pacifyed which rests in a sweet feeling of the mercies of God in Christ Such a conscience had Paul that testifyed unto him that in simplicity and Godly sincerity he had his
Cor. 5.18 yea as one saith it is Gods proclamation and our Charter of peace containing the largest concessions of peace It is Gods act of oblivion and his act of indemnity Scheffeeld on conse p. 42. 2. Meanes of pacifying conscience is faith As the conscience cannot speak peace with Gods allowance before it be purged so not peace after it is purged without faith This is a grace that will doe both i. e. purify and pacify 1. That faith will purify is cleer Act. 15.9 Faith purgeth the heart and cleanseth the conversation 2. That it will also pacify this appeares Rom. 5.1 Being justifyed by faith we have peace with God through our Lord Iesus Christ Peace is the daughter of faith This is that Dove that brings an Olive branch of peace in its mouth aed presents God a pacified and reconciled father unto us O how sweet is that peace which faith breeds It is a Christians heaven upon earth A bunch of Grapes that growes on the true Vine joy in life peace at death prosperity in adversity staffe in affliction ankere in desperation therefore Christ calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anticipation of heaven 3. The third and last subservient meanes is Repentance The Apostle tells us our consciences must be purged from dead workes Heb. 9.14 and we must have repentance from dead workes We must still acknowledge that it is the bloud of Christ that must purge our consciences from dead workes and so worke peace yet know this that this peace is not wrought in our apprehension neither do we feele this faith without further act Therefore to our faith must be joined repentance though not making of our peace yet for the feeling of this peace Let us now then breifly enumerate the causes principle and lesse principle 1. Christs bloud procuring 2. Christs spirit producing 3. His word proclaiming 4. Faith assuming 5. Repentance declaring and evidencing All these in their order not in a way of coordination but in a way of subordination do effect the sweet peace of conscience which passeth all understanding Phil. 4.7 And is the sweetest companion that ever accompanied man in this vale of mortality Hitherto of the goodnesse of Conscience and how it becomes good namely by the bloud and spirit of Christ whereby it is both purified and pacified In the next place I must commend unto you these 3 things as specially to be minded and endeavoured by you 1. Having of Conscience 2. Holding of Conscience 3. Well using of Conscience 1. First let it be your speciall care to have this good conscience and that you may have it take these few directions 1. Be senseable of the want of it albeit naturally we are all destitute of this jewell yet very few complaine for want of it Some are pure in their owne eyes Prov. 30.12 yet were never purged from their filthinesse their consciences as defiled as ever Others openly profane and wicked that adde drunkennesse to thirst yet when a curse is pronounced against them they will blesse themselves saying we shall have peace I must say to such they are whole need not the Physician Thele are not as yet in a capacity of receiving this blessing Therefore I advise you first to see the filthinesse of your consciences how defiled with ignorance error and hardinesse and having seen it with the leper confesse it and say Master I am uncleane I am uncleane when thy disease is knowne the cure is halfe wrought Tit. 1.15 therefore I say by all meanes to see how thy soule and conscience is defiled 2. Seek out an able Physician that can cure thee thinke not to find him here on earth thou must go to heaven for him it is God that first made thy conscience and he alone it is that can remake it and therefore addresse thy selfe unto him humbly and faithfully acknowledging his power and in the lepers phrase expresse the desire of thy heart and say Master if thou wilt thou canst make me cleane And to quicken thee in this I will say unto thee as the Disciples unto the blind man go he calleth thee Mark 10.49 1. Christs invitation Come unto me ye that are weary and heavy laden and I will refresh you All ye that more and more feel the burden of sin and can find no way to remove it come you all to me and I will ease you of your burden of sin past Ps 32.1 and free you from servitude of it hereafter Sin shall not have dominion over you Rom. 6.14 Therefore as blind Bartimeus when Christ called him forthwith cast off his garment rose up and went to Christ so thou who hast an evill conscience make no delay shake off all impediments and run to Christ the true Phisitian and he will heale thee of thy disease and give thee a pure and peaceable conscience There is water enough in Iordan there is balme enopugh in Gilead to poure into your wounds And there is a Phisitian there too and desires thee to come and will heale thee without money or moneyes worth T is but looking on this brazen serpent and be whole 2. Motive His promise is to cure thee he hath said he will give thee on heart put a new spirit into thee take away thy stony heart out of thy flesh Ezek. 11.18 19. and give thee an heart of flesh Now what is this lesse then to cure thy soule and conscience therefore thou mayest boldly go unto the Lord plead the covenant between God and thee tell him thou hast it to shew under his hand and so hold him to his promise Lord thou hast said thou wilt give me a new heart a new conscience therefore Lord create in me a new heart and renew a pure conscience within me let old things be done away and let all things become new 3. Direction is to observe what thy Phisitian shall advise thee his directions are plainly set downe in his large Phisick book namely the book of Scriptures there thou shalt find what thy disease is the nature and symptomes of it the meanes to cure it also what diet thou must keep in the time of thy disease to be freed from it and what diet afterwards to prevent a relapse Take heed therefore when thy great Phisitian hath advised thee what meanes to use to take off this leprousy from thy soule Doe not slight it as Naaman did Elisha's advice about the leprousy of his body when he advised him to wash in Jordan and be cured the text saith he was wroth 2 King 5.9.10 preferring his owne waters of Abanah and Pharpar rivers of Damascus as better then all the waters of Israel Take heed bee not wiser then thy Doctor credas medico ut valeas follow his directions and thou shalt be healed Eate and live wash and be cleane Thus far by way of preparative proceed we now unto the Physick it selfe in which we find many simples compounded as Naturals and Spirituals added 1. We
with the worst tit 1.15 yea my very soule and conscience was defiled But blessed by my good God that hath striken Covenant with me in my blessed Saviour Christ Jesus Ezek. 11.19 hath put into me a new Spirit given me a heart of flesh and hath changed this defiled conscience Heb. 9.14 into a pure conscience a conscience both purified and pacified by the bloud and spirit of Christ Col. 1.20 My greatest foe is now become my greatest friend a most true friend that will not flatter me but deale plainly with me a most sweet freind that will comfort me in the saddest and darkest times and seasons yea a friend that will make me to laugh under the whip Sing when my feet are in the stocks and rejoyce when I fall into many Temptations In a word a most constant friend that will never leave me nor forsake me neither in this life nor in the life to come Death may part Naomi and Ruth David and Jonathan but death shall never parte thee and thy conscience she will be with the in reproach and povertie in sicknesse and distresse in prison and restraint in lyfe in death in Judgment and before Gods Tribunall Oh therefore relate thy happie and blessed change unto others that so thou and they may unanimously prayse God Soe shall thy God be magnified and thine owne thankfull heart reallie and faithfull expressed 2 Use to such as have a good conscience to be such a friend unto them that they would be very Carefull to deale friendly with this friend It is Solomons Advise Prov. 18.24 That he that hath friends must deale friendly and that there is a friend that sticketh closer then a Brother Now conscience is this close friend let Father Mother Husband Wife Child and Neigbour all leave thee This friend will never leave thee nor forsake thee as I told thee formerly Oh therefore deale friendly with thy Conscience give not the least offence unto her but remember she is very tender and will be senble of the least wrong or injury done unto her The Injurie of a friend doth stick closer then the wrong of an Enimie David could say had it been an Enimie that had done me this wrong I could have borne it but it was thou my friend Ps 41.9 yea my familiar friend we tooke sweet counsell Ps 55.13 Take heed therefore do neither disuse conscience nor misuse conscience 1 I say doe not disuse consciene by estraunging thy selfe from her and refusing her Advise and counsell 2 Doe not misuse her 1 Some by making her a cloak for any erroneous opinion or sinfull practice as too to many doe in these our daies who dare to set Gods Image and Supscription upon their owne base coine Are there not many amongst us who impudently and blasphemously affirme that their Mission Message Doctrine and Spirit are all of God They will tell you they are sent of God the Doctrine they teach is the mind and will of God The Spirit by which they teach Is 8.20 it is the Spirit of God But come you to the law and to the testimonie consult the word of God and you shall find there is no light in them They are very Traytors to the King of heaven abusing his Image and Superscription read but the 23 of Jer. and 13 of Ezek. and you shall find that notwithstanding their great Braggs they are but grosse impostours and seducers God tels them He never sent them never spake unto them calls them Dreamers whose Doctrine is but chaffe and their Spirit is not Gods Spirit but their own proud lying and deluding spirit 2. Others make conscience a Cloak for ungodly practices that they may the more clossely oppresse defraud and injure others to the satisfying of their ambitious lusts and Covetous desires such were the Scribs Pharisees of old of whom our Saviour gives us a Caveat that wee beware of them and then describes them that people might the better know them They are men saith Christ that carrie a great shew of Pyetie and holinesse they pray Math. 23.14 yea make long prayers and performe other godlie exercises Luk. 20.46 and all this they doe not syncerely but hypocritically that they may the more easily devoure widdowes houses and consume their estates who entertaine them and doubtles many such there are amongst us at this time who have very faire pretences for most foule practices as Jezabel had who was never more zealous in prayer and fasting then when she intended to to take away the life and livelihood of innocent Naboth now what are these but great abusers of Conscience 3. To these I may Adde a third sort who having abused conscience by some ungodly Art of whordome drunkennesse blasphemy or the like will call for mercy and so be friends It is reported of Lewes the eleventh King of France that he wore in his Hat a Crucifix and when at any time he had blasphemed God or acted any wickednesse He would presently take downe his Crucifix and Kisse it and then he had thought he had made satisfaction for all wrongs even so is it amongst us There are many when they have done any thing against their conscience thinke it enough to Kisse Conscience and cry God have mercy and all is well but let me tell such they are enimies to conscience and let them be assured that at last they will find Conscience an enimie to them yea their greatest enimie Not only a witnesse But their Judge and Tormentor Use of Exhortatiō unto all to be very carefull how they deale with Conscience not to dare to injure it in the least degree conscience I must tell you is verie tender soone sensible of the least wrong if therefore you will hold friendship with her you must resolve to be tender also and that with an holy tendernesse I say an holy tendernesse and the rather because there is too much tendernesse in the world which is very hatefull unto a good Conscience 1. Some are very ready for the practice of sin Unholy Tendernesse but they are so tender as they cannot endure the least touch of reproofe for sin They are like those whole bodies being full of boyles and botches cry out unto such as come neer them Oh do not touch me and all because of the soares and and the ulcers they beare about them Thus is it which many a wicked man and woman who having many ulcers of sin running upon them will not indure their Christian friends nor yet their faithful ministers and Teachers but cry out like those in Isaiah who said to the seers see not to the prophets prephesie not unto us right things but speak smooth things Is 30.10 prophesy deceit They cannot indure to heare the truth of God but a lie not to have Gods Judgmēts threatned but themselves to be slattered though it turne unto their owne ruine Such tender persons were Amaziah the prince 2
Chr. 25.16 and Amaziah the priest The first was reproved by the prophet of the Covenant for setting up of false Gods but the King tells the Prophet that he should hold his peace least he were smitten he was so tender he could not beare it The like temper we find in Amaziah the priest when Amos prophesied the rejection of Israel and the destruction of Jeroboams house by the sword presentlie Amaziah goes to incense the King against Amos and tells him that the land was not able to beare his words and bids him slee away and not to come againe unto Bethel for it was the Kings chappell Amos 7.10 a place that he had Consecrated to the worship of the Calves therefore not safe nor fitting for Amos to prophesie against him in that place 2. Some are naturally tender of such a soft and tender Temper that they readily yeeld unto any command of man though countermaunded by god Thus was it with Ephraim Hos 5.11 Ephraim is broken in Judgment because he willingly walked after the Commandement what Commandements the wicked commandements of their Idolatrous Kings and princes therefore the Lord Threatens them that he would be to Ephraim as a Moth to the house of Judah rottennesse i.e. He would consume them by little and little as a Moth doth a garment or as a worme doth a peice of Timber and surely this may be said to be our case our preferring mans mandates before Gods CoÌ„mands hath broken us of this land in peices and if God be unto us as he was to Ephraim a Moth and a worme gradually to ruine us it is but His Justice 3. Others there are which are scrupelously tender They will stick at strawes and leap over blocks make that a sin which God never made a sin and stirr most in that in which God is silent Thus the Priests scruple their going into the Praetorium the house of an Heathen man least they should be ceromoniallie defiled and soe held from the Passeover but yet made no matter of de filing themselves morally with the guilt of innoceÌ„t bloud againe they are troubled in putting the price of bloud into their holy Corbam but not troubled to give a price to shed innoceÌ„t bloud How carefull are they in washing of hands of cups pots and platters how carelesse in washing their hearts and insides from sin One saith well such as these they can dance amongst thornes and yet know not how to walke upon even ground Herod had too much of this rendernesse when he had passed his word given his oath to grant his wicked Herodias her unreasonable request which was to have John Baptist head in a charger Note the tendernesse of this man he may not breake his Oath and therefore concludes that to go back from his word would be perjurie but to go on though it were to shed the bloud of an innocent this he accounts pietie Many such we have amonst us who doe more scruple an egg then an Oath and like Esops dogg doe so greedily catch at shadowes that they loose the substance therefore I would such would be more wise following the Advice of Paul who in unnecessarie and vaine scruples will have us to asks no Question for conscience sake 1 Cor. 10.25 Beware of all such evill and sinfull tendernesse as enimies to a good conscience and labour for such a tendernesse as is holy and faultlesse which will make you watchfull against every sin that may any waies molest or disquiet conscience thus far of an unholy tendernesse which cannot stand with a good conscience Now followes an holy tendernesse which suits well with conscience and keeps us and our consciences at peace Holy tendernesse is such a tendernesse as is wrought in us by the holy spirit of God Holy Tendernesse Sheff whereby we are made very watchfull against whatsoever may molest or disquet conscience Such a tendernesse we find in Joseph who when his Mistresse tempted him to lye with her he presently refused it and said unto her behold my Master wotteth not what is in the house with me Gen. 39.9 and he hath committed all to my hand and there is none greater in his house then I neither hath he kept any thing from me but thee because thou art his wife how then can I doe this great wickednesse and sinagainst God As if he should have said unto her your desire is very wicked and I may not yeild unto it I may not act the least sin against God how then may I commit so great a wickednesse as to defile my Masters bed is it not Adulterie a complicated sin that contains many evills within it In so doing 1. I should be a Theefe in stealing from him the best jewell in his house namely his wife 2. Most injurious in mixing a bastard brood with his legitimate children 3. I should be sacrilegious in taking my body which is the temple of the holy Ghost and to turne it to carnall pollution 4. I should be most ungracious toward my God and most ingratefull to my kind Master The like we find in Job a man very fearefull to offend conscience he was a Nonsuch by Gods owne testimony Job 1.8 not any one like him upon the earth soe perfect soe upright fearing God and eschewing evill He was one that resolved not to give conscience the least offence and that it should not reproach him all his dayes Though men did reproach him as Eliphas Bildad Zophar who charged him with hypos crisy yet his conscience which was more privy to his waies and could testify more truly Job 27.6 that should not reproach him so tender was he Such must be our tendernesse the like was that in Ioseph Job and others and that we may not be deceived know how it shewes it selfe to God to others and to our selves 1. To God he that hath an holy tendernesse in him will stand for God in what shall make for his truth honour and glory of his name if he see any thing unto which God is intitled or hath interest in such a one will not see his God wronged in the least degree but he will stand upon an hoof with Moses upon an iota or title with Christ he will manifest his tendernesse in all things As 1. to his precepts 2. Exod. 10.26 To his Threats 3. His Judgments 4. His Mercies Of these in their order Math. 5.18 and First of the first namely Gods precepts Cauti esto te Vatab. in h. l. 1. He that hath this holy tendernesse in him will readily yeild unto Gods precepts whatsoever he commands he will do it circumspectly conscientia bona non solúm attendit quid praecipiat Deus sed quid velit quae sit voluntas Dei bona beneplacens et perfect Bern. de virâ solitariâ ad fratres de monte Dâ—i p. 10 20. i. e. warily and with attention Exod. 23.13 Thus Moses is said to be faithfull in