A GOOD CONSCIENCE THE Strongest Hold. A Treatise of Conscience, handling The Nature Acts Offices Use of Conscience. The Description Qualifications Properties Several sorts of good Conscience. The Excellency Necessity Utility Happiness of such a Conscience. The Marks to know Motives to get Means to keep it. By JOHN SHEFFEILD, Minister of Swythins LONDON. Acts 24. 16. And herein do I exercise myself, to have a Conscience void of offence toward God, and toward men. Discamus in terrâ, quorum scientia perseveret in Caelo. Hierom. ad Paul. Scientia inflat, charitas aedificat; Conscientia verò maximâ cum Religione est aedificanda. Ames. LONDON, Printed by J. B. for SAMUEL GELLIBRAND at the BALL in Paul's Churchyard. 1650. To the Right Honourable, EDMUND Earl of Mulgrave, Lord Sheffeild of Butterwike. Right Honourable, IT was an excellent saying of Lewis of Bavyer Emperor of Germany, Hujusmodi comparandae sunt opes, quae cum naufragio simul enatent, such goods are worth getting and owning, as will not sink, or wash away if a shipwreck happen, but will wade and swim out with us. A meditation never more needful to be studied and practised, then in such Naufragious times as these, wherein we have seen the Greatest States in the world, the Greatest Families in those States, and the Greatest Persons in those Families to have suffered the most fatal and Tragical shipwrecks. The winds and Sea were never more high and rough, nor the ship more Tossed; the earth never more rend with Earthquakes, nor the world less settled. What is to be done? There is a Fort that standeth firm when the earth is Removed. There is an Ark that swims aloft when the whole world is drowned, and the highest mountains thrown into the midst of the Sea: This Fort is Faith; This Ark is Conscience. These are the goods to be gotten and made store of in these days: These make one truly rich, and safe and happy. All other goods whatsoever without a man be they Inheritances of houses, lands and honours are but bare Movables, uncertain and unconsiderable Movables, one may have them, but he cannot say how long he shall hold them. These whoso hath shall hold. Other goods are put into the world's Inventory (these never) which therefore saith (but falsely) such a one died rich, for he died worth so many thousands, valuing the man by his estate. They are mistaken. They might say so much he had, or at most he lived worth so much, but when he died he might die worse than nothing, what is the state to the soul? One living Dog is better than many dead Lions. But Faith and good Conscience are the only goods to be put in the Christians Inventory, the man that had them we may say he died rich, died rich though he lived poor, and which is best of all, his riches he carried with him. He lived and died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich toward Lu. 12. 21. God, for such a one dies worth as much as both Christ is worth and heaven is worth; as Christ for Grace, as heaven for Glory; as Christ for Promise and security, as heaven for performance and satisfaction: For good Conscience departs (not dies) possessed of them both. And it is infinitely more for one to be able to say one of these two is mine, then to say a thousand mines of gold are mine. He that hath these hath all, Rev. 21. 7. He shall inherit all things, for God will be his God, he shall be his son: And as long as God hath any thing to give he shall not want. A good Conscience then, if had and kept, all is safe, all depends upon it, Grace and Comfort here, Glory & Bliss hereafter But this if lost or neglected, all goes to wrack, and is but loss and dung, and worse, if worse may be, and the man a lost man for ever. Take this, take all, as one said well, Tolle Caelum, Tolle animam; so I may add, Tolle Christum, Tolle Caelum; Tolle Fidem, Tolle Christum; Tolle Conscientiam, Tolle Fidem: Yea, Tolle Conscientiam; Tolle omnia. Take away Heaven, said he, and take my Soul too; so say I, Take away Christ, take away Heaven; take away Faith, and take away Christ; and take away Conscience, you take away Faith; yea take away Conscience, and you make short work, and take away all. For what were my Soul worth if it were not for He ●●n? what were Heaven worth if it were not for Christ's what were Christ worth to me if it were not for Faith? and what were all Faith worth if it were not for Conscience? Therefore as dying Gardener said truly, Open that window once, assert Justification, and deny merit, and farewell all together, farewel Popish Religion: So say I, Assert Liberty and deny Conscience, open that window once, and farewell all together, farewell all true Religion: Yea take but away part of Conscience, and you take away all; take but away one syllable, and what is simple science good for without Con? to show that it is not science but Conscience that makes the Christian; and no Conscience but that which is entire and kept whole that maketh the happy Christian. Your Lordship is descended of Noble and truly Honourable Progenitors, highly Honoured for their Greatness; highly Beloved for their Goodness; their Goodness shining eminently in the discoveries of their Religion, Loyalty, Valour, and Activeness to serve their Country in the greatest perils. They were to Truth Patrons, to Religion Ornaments, to Peace Champions, fight her Battles (when she was in danger) both by sea and land; and to their Country Dear and Cordial Patriots; some of them not loving their lives to the Death, have sacrificed them to the service of their Country. Their persons through the lustre of their Virtues and Heroic actions shone out in their higher and greater Orbs, while they lived; and their precious Names and memory (though themselves withdrawn) leaving a splendour and brightness behind (as the Sun when set) continue immortalised in our English History and Chronicles to all Posterity. Your Lordship is the head of a great Family, and the highest Branch of a numerous name, all whose sheaves do willingly bow to your Lordship's sheaf, as gladly and willingly as joseph's Brethren did to him, accounting themselves Honoured not so much in your Lordship's Honour, as honourableness, and honouring you not so much for your Great and Honer est honorantis, Honorabilitas honorati. High Birth, as Greater and Higher worth and aprroved sincerity in these trying times. My Lord, Hold fast that you have received: secure your Faith, and you secure your soul: Secure your Conscience, and you secure your Honour, yea your Crown. Then you shall not be shaken Rev. 3. 11. with any shake, nor afraid of any amazement. That your Lordship may do worthily in Ephratah, and your name and Family be famous in Israel, as it is all the aim and ambition of this ensuing Treatise; so it is and shall be the Prayer of the Author, who craving your Lordship's pardon for this boldness and Prolixity, and a favourable acceptance and perusal of this homely Treatise, shall continue to efflagitate and importune God, that as he hath made you high in Place and Honour and Dignity: So you may be made much more high in Name, and Praise, and Grace, and Glory. Your Lordship's humble servant in every Christian service. Jo: SHEFFEILD. To the Conscientious Reader. CHristian and Conscientious Reader, for such I desire to find, at least to leave thee: the World is now full of Books, so full that it cannot contain all that is written, and of how many may it be said, that they do but proclaim the vanity of the Writer, and procure weariness, if not vexation to the Reader? As for the subject and matter of this Discourse, it cannot but receive thy Approbation. Howsoever the homely and plain language in it, the unelegancy and untakingness of the composure and composer in this now so knowing, but more censorious Age, may cause it to be laid aside with neglect by some who as in hearing they hear not Sermons but names, so in reading use not to read Treatises but Titles. O my Lord, I am not Eloquent, Vir verb●rum. Ex. 4. 10. but of a slow Speech, and of a slow Tongue; yet if the Lord say I will go with thee, and be with thy mouth, and with this Rod and Pen in thy Hand, how much may a stammerring and discouraged Moses undertake and go through with? Jerom said he did diligere Christum in Augustino, Love Austin the better for Christ's sake; our times invert it, and we do only diligere Augustinum in Christo, we love Christ the better for St. Augustine's sake, and it may be, should not like Christ at all if it were not in Augustine's mouth and parts. The preaching of Christ in a crucified stile, now is accounted foolishness, as heretofore in a crucified state. But as of all Divinity it may be said, Ornari res tanta negar, contenta doceri; so especially a discourse of Conscience needs least the dress of humane Ornaments, requires most the strength of Divine Evidence and Demonstration of the Spirit. It is a subject wherein many of eminent worth have traveled, some more anciently, many more of latter times, and among ourselves: All which will have their deserved praise in the Churches of Christ unto succeeding Ages. And yet it were much to be wished, that either more were written in these days by those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of more leisure and abilities, or that what is already written were more read, studied, perused and practised. As for me, although I cannot but be so far at least Conscious to my own weaknesses and insufficiencies as to say with Gideon, Is not my thousand the least in the Tribe? and is not some others Glean better than my whole Vintage? yet having expected that some of more days, and name, and parts should have spoken in Abners' language to Joab, calling for a Cessation, 2 Sam. 2. 26. or a Retreat, How long shall it be ere thou bid the People return from pursuing their Brethren? that our Swords of Contention may he beaten into Ploughshares of more use and fruitfulness for the Lords field; and our Spears of difference into Pruning-hooks, to prune and dress the Lords Vineyard, lest all practical Divinity be eaten up of controversal, which being exhaled first from more specious utrums, shortly congeals into more gross & dubious neutrums, & at last dissolves into irreligious nihilums, and settles in scepticism at last, or foulest Atheism; and fearing lest our small Coal or Spark which is yet remaining, our sacred Coal of Israel (of Religion, Faith, and good Conscience) should be quite put out, which to me seems to be struck at, and in great danger: I have with Croesus' Son who had never spoken before, till he saw his Father's life in that danger, broken that silence, and broke out from that privacy which I could gladly have enjoyed. But if Religion be in danger, as clearly it is, I concluded that if Dumb men should not cry out, the very stones would cry out against them. Conscience is the Book of Books, the ancientest piece of Scripture in the World, the first Tables of Gods own hewing, and Handwriting in the heart of man, for whose sake all other Books since, yea, the Scripture was after purposely written to Comment upon it. Unicuique suus liber Conscientia, & propter hunc libellum, omnes alii libri inventi sunt, if Bernard say true. This is thy Book, which thou must be well versed in, or all thy other reading will be unprofitable. To study other Books may make thee a Scholar, but to study this makes thee a Christian. Conscience is a little Map or volume of Divinity, there is more of God to be seen in Conscience than in any other piece. It is the rarest piece that God ever made. Of all Creatures there is more of God to be seen in Man than in them all, in Man most in the Soul, in the Soul most in the Conscience. This smelleth more of God (saith one) than the Heavens, the Sun, the Stars, or all the glorious things of the Earth, Gold, precious Stones, Rubies, or the sweetest Herbs, Roses, or Lillyes. Conscience is the Art of Arts, and Science of Sciences, which every one of whatsoever Degree, Quality, Science is of absolute necessity bound to be skilled and exercised in, A Book it is, which neither the Learned when it is delivered to him with this Charge, Read this I pray, may refuse & put away, as he, Esa. 29. 11, 12. and say I cannot, for it is sealed, It is an open Book: Or when to the unlearned with the same Charge, Read this now, he may not say, I cannot, for I am not Book-learned, It is ●n easy Book, the Layman's Book, or primer: Multae sunt Scientiae hominum, sed nulla melior illa, quâ homo cognoscit seipsum; Many Sciences there are, but none like that whereby a man knows himself. The Tree of Knowledge hath often proved to the sons of men the Tree of Evil; the fruit though delightful to the eye, and pleasant to the taste, often proving bitter Apples of contention; God hath justly hedged it in, and set an Angel to keep man from approaching it. But the Tree of Conscience is ever the Tree of Life, his fruit is meat, his leaves medicine, and his very shade comfortable. And truly if a man have but so much Knowledge, as to get and keep a good Conscience, though he can never attain to those high Speculations which the world admires, it is enough. I would have you, saith the Apostle to the Ro. 16. 19 Romans, as simple to evil, as wise to good. And our Saviour to those of Thyatira, whose parts could not reach the bottom of those strange and deep notions which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, depths; though depths of Satan, counting their doctrines of licentiousness depths, and the old plain sincerity and conscientiousness but shallows and simplicities, I will lay upon you no other burden, but what you have already hold fast till I come. Rev. 2. 24, 25. The truth is, Heaven and Glory are not for the learned Scribe, and the Scholarlike Disputant, for Seraphical parts, and Serpentine pates; but for the poor and simple, the Babes and children who attend the knowledge of God and Conscience, and are Ignoramusses in the World's Sciences and grand Mysteries. He that receiveth not the Kingdom of God as a little child, shall not enter therein. These times of ours have been too fruitful in disputes and controversies; in dealing with which as there is no end, so in the end no satisfaction at all, or benefit: To which therefore that of the wise man may be applied, Better is the End than the Beginning, though Both are Vanity; and better than them both is a total abstinence from them, and an harmless nescience of them. But how barren are we, and unfruitful in the right knowledge of God, and faith in Jesus Christ, and that conscientiousness which doth adorn the Christian. Never was there more Knowledge in the World, and never less; Never so many Saints, never so few; Never so much of Conscience in the world, and never so little; notional Knowledge never more, Substantial and obediential never less; Titular Saints never so many, their number as the sand of the Sea, their nature as the stones, or mire in the streets; Real Saints never so few, their nature as the Stars in the Sky, but their number less than of the most precious Stones and Rubies, fewer than the gates of Jerusalem, or the precious Stones in Aaron's Breastplate, for each Tribe one; Never so much of Conscience heard, never so little of it seen; Every man propounding doubtful Queries about it, but one plain man in a family, or two in a Tribe, busying themselves about the exercise of it. But as Austin very excellently said of the Poor Gardener, who hath an excellent Fruit-tree in his Orchyard, whereof he is the undoubted Owner, he gathers and eats the Fruit, he tastes the sweetness, this man, saith he, hath much more benefit by this Tree, though he be a mean Scholar, can neither write or read, nor can he tell you the name of his Tree in Greek or Latin, nor doth he know any thing of the Antiquity of it, or the Original root whence it came; He is no such Artist as to take the height of it, nor ever busied he himself to measure the compass and thickness of his Tree, much less to tell the Twigs and number the Apples on it; But he is sure he is the owner of it, and it is all his, with all Appurtenances: He looks to the fencing, pruning, dressing, dunging of his Tree, and gathering of the fruit: He I say, hath far more good by this Tree, than he that can learnedly in any language discourse of it, and tell you the Physical nature of the fruit, and can exactly tell you his Age, Descent, and to an Inch give you his Thickness, and Height, and tell you how many Twigs and Leaves there are upon it, and how much fruit to an Apple, but all this while it is none of his. So surely he is much the happier man, who though he fall short in matter of parts, yet is he the man that looks to his Conscience, and minds that. Conscience is the sum of the whole matter, it is the Totum Dei, and the Totum Hominis too. First it is the Totum Dei, the whole charge of God, and his chief Agent. Conscience next to the Son, and Spirit, and Word of God, is invested with the greatest Authority, and by Divine Institution his Head is lifted above all his Fellows, and his Throne as Jehoiakims in the day of his Enlargement above all other Thrones and earthly Judicatories. It is God's greatest Officer and Vicegerent, set by him to be (as it were) thy Angel, Keeper, Monitor, Remembrancer, King, Prophet, Witness, Examiner, Judge, yea, thy lower Heaven. Submit to Conscience, it must command thee: Be ruled by it, it will not wrong thee: Be not of it, it will not betray or deceive thee. Again, I say Beware of it, provoke it not (as the Lord said of his Angel) Obey his voice, for he will not spare thee: If thou slight or fly it, it is as the Angel in the way against Balaam, to resist thee with a sword in his hand: It will be an Adversary to thee, and an Informer against thee, an Accuser, Witness, Judge, Jailor, Tormentor, a Worm, Rack, Dungeon to thee, yea, thy upper Hell. Secondly, Conscience is totum Hominis, It is the world's great Charge: Art thou a Minister? All that thou hast to do, is only to look well to Conscience. Tota cura animarum absolvitur in solâ curâ Conscientiarum? Art thou a Christian? this is thy Charge, like his 1 King. 20. 39 Look well to this, see thy eye be never off it: Let it not break lose and make escape from thee, thy life shall go for it if it do. To call Conscience a Grace is too little, it is as Hegai the King's Chamberlain, the Est. 2. 3. Keeper of all the Royal Virgins (those daughters of Beauty) to whose charge they were committed, he was to Minister to them all necessaries, he to furnish them with Vestments, and Odours to purify them. Conscience is the Keeper of the Graces, in whose Chamber they lie, and from whose hand they receive whatever is requisite, that they may be fit to appear in the presence of the King of Heaven. To call Conscience a Duty is too little, it is the Sum and Epitome of all duty; it is not a Star, but a Constellation of many stars. It is like the via lactea in the Heavens, all beset with stars; it is like the Gates and Streets of the new Jerusalem, Re. 21. 21. the one all Pearls, the other all Gold. In a word, what ever thou art, and what ever is thy work, Conscience must be thy Charge and thy work. Art thou a Merchant? this is the Pearl thou must Trade and lay out for. Art thou a Mariner? Conscience is the Ship thou must sail in; and except thou abide in this ship (as Paul said to his Companions) thou canst not be saved. Art thou a Soldier, a Garrison Soldier? Conscience is thy Fort to fly to, which thou must manfully defend and make good. A Field-Souldier? Conscience must be thy Word; if the enemy get this from thee, and thou once fight against Conscience, thou shalt be certainly routed and ruined. Art thou a Husbandman? this thy field to till, and Garden to dress. A Tradesman? this must be thy Shop to work in, and attend upon. A Chapman? this thy weight and measure to buy and sell by. Art thou a Scholar? Conscience must be thy Library, at least thy Vade mecum. A Divine? this must be thy Text, or Doctrine, at least thy Application must be to Conscience. Art thou a Lawyer? Conscience must be thy Principal Client, whose cause if thou wilt plead, thou shalt have double fees; but if thou be of Counsel against he●▪ or by thy opposition, silence, craft, or negligence, she be cast and overthrown, thou shalt never be able to stand in the Judgement, but be disabled pleading before the Lord Chief Justice at that Upper Bench. Art thou a Physician? Conscience must be thy Patient, whom thou must attend most; be sure to keep her out of a Lethargy and a Consumption, to which diseases she is naturally, most inclined; if this Die under thy hand, and miscarry, thou art an undone man, and all thy skill and practise nothing worth, If thou be a Rich man, Conscience will furnish thee with Bags which wax not old, of Treasure that will not waste. If Poor, it will furnish thee with a Cruse and Barrel that will not fail. If thou hast a good Conscience, it will be a staff to support thee: If an evil, it will turn in to a Serpent to sting thee. If thou art an Israelite, it is the Red Sea, fear not to go into it, it will secure thee; if an Egyptian, thou art drowned if thou go into it. If thou be a woman Conscience is thy Glass into which thou must look, and by which thou must dress thyself, saith Bernard, that thou mayest please Christ thy Spouse. If a Maid, this thy attire. If a Bride, this thy Ornament. If a Mother, this thy Child, which thou must nurse thyself (not put out of doors as Moses Mother did him, for any danger or benefit.) Take heed of starving and overlaying thy Conscience. Thou must be as tender of this as of thy only Child, for it more concerns thee. Whosoever thou art, I have two things more to beg, the one for thee, that what is here all along spoken of Conscience, may be also spoken effectually to thy Conscience, and tend to the clarifying and fortifying, to the purifying, pacifying, and preserving of thy Conscience, and the other from thee, that thou wilt join in thy prayers & endeavours, that the Lords banished may be brought home; that banished Conscience may be restored to his liberty, and that deposed Conscience may be Reinthroned in his full power, and sovereign authority commanding in the heart and lives of all professors and Christians, that while Conscience reigns, the peace of God which passeth all onderstanding may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear rule in our hearts and minds. So I remit thee to the Conscience of God, and commit thee to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pe. 2. 19 God of Conscience, that thou mayst live full of Conscience, so die full of comfort, and rise full of glory. So prays he, who is The meanest servant of thy Faith and Conscience. J. S. THE CONTENTS. THe sum and scope of the Epistle to Timothy— is the Ministers duty. page 1. The sum of the Text, the Ministers greatest charge. p. 2.— 11. The words opened, observations raised. p. 3, 4, etc. The main point of Doctrine Propounded. p. 11. Expounded. p. 12. Confirmed. p. 13, 14 CHAP. I. What Conscience is, shown two ways. p. 15. 1. By opening the word Conscience. p. 15. Conscience is more than a bare and single knowledge. ibid. Conscience implies a knowledge with God. p. 16. with self. p. 17. with others. p. 18. with things themselves. p. 20. Four Corollaries and Deductions. p. 22. 2. What the thing Conscience is described. p. 24. CHAP. II. Two kinds of Conscience Evil. Good. A two fold evil Conscience Quiet. Troubled. A double goodness in Conscience, of Sincerity. Security. p. 26. The full definition of a good Conscience, viz. when 1. It is rightly Purified. 2. Rightly Pacified. 3. And doth regularly perform all his offices ibid. When Conscience is rightly purified p. 27. Three things Conscience must be purified from Ignorance. p. 27. Error. p. 28. Hardness. p. 31 Three things Conscience is purified by. The Word. of Christ. The Blood. of Christ. The Spirit. of Christ. p. 33. CHAP. III. Of the Conscience rightly pacified. p. 37. Three things Conscience must be pacified from. The reign of sin. p. 37. The rage of Satan. p. 39 The wrath of God. p. 41. Three things Conscience is pacified by. The Word. p. 42. The Blood. p. 43. The spirit of Christ. p. 44. CHAP. IU. The Offices of Conscience. p. 45. Conscience hath a Office Ministerial, or Prophetical. Regal or Magistratuall. Testimonial, or of a witness. Judicial, or of a Judge. p. 46. To which is added a fifth Office, viz. Registeriall, Wherein Conscience is a Minister. p. 46. Wherein Conscience is a King. p. 48. Wherein Conscience is a witness. p. 49. Wherein Conscience is a Judge: p. 51. Wherein Conscience is a Register. p. 52. Five Corollaryes. p. 54. CHAP. V. Ten particular sorts of good Conscience propounded. First of the Conscience of Faith ibid. p. 60. CHAP. VI Of the Conscience of Purity p. 66 CHAP. VII. Of the Conscience of Sincerity. p. 72. Ten notes of Sincerity p. 75. CHAP. VIII. Of the Inoffensive Conscience. p. 93 inoffensiveness twofold. Not taking Not giving Offence. p. 93. 1. Inoffensiveness in not giving offence, respects either God or Man. ibid. What is it to be inoffensive before God. p. 94. How any can be said so to be inoffensive. ibid. Four marks of this inoffensiveness. p. 95. Offence not to be given to men. Others Godly p. 97. or Those without. p. 105. Ourselves. p. 107. Six cautions given to prevent offence giving. p. 98. Six rules prescribed to avoid offence giving. p. 102. 2. inoffensiveness in not taking offence from God. p. 109. The Godly. p. 110. The wicked. p. 111. CHAP. IX. Of the well sighted Conscience. p. 112. CHAP. X. Of the well spoken Conscience. p. 115. 1 Pet. 3. 21. Opened. The answer or interrogation of a good Conscience. p. 115. 116. CHAP. XI. Of the honest dealing Conscience. p. 120. Seven notes of an honest Conscience. p. 124. CHAP. XII. Of the tender Conscience. p. 129. A double tenderness of Conscience. Sinful and diseased. Lawful and Sound. p. 132. Five kinds of diseased and faulty tenderness. p. 132. 133 Right tenderness respects. 1. God. 2. Others. 3. Ourselves. p. 140. 1. Tenderness in respect of God, seen in six things. p. 141. 2. In respect of Men. 1. To all Godly in general. 2 Weaker ones among them especially. 3 To all men whatsoever. 4. To those who are related to us, principally. p. 151. & Sequ. 3. In respect of ourselves, this tenderness seen in 14. Notes. p. 157. & Sequ. CHAP. XIII. Of the passive, or suffering Conscience. p. 181. Four sorts of sinful & uncomfortable sufferings. p. 187. Six marks of honourable and conscientious suffering. p. 189. CHAP. XIV. Of the Conscience of Charity. p. 194. Charity twofold Externall or civil Ecclesiastical or christian. p. 195. 1. Externall charity respecteth The Poor. The Neighbour. Our Enemy. To the poor is to be showed charity of beneficence. p. 196 To the Neighbour, a charity of benevolence. p. 199. To an Enemy, the charity of forgiveness. p. 200. 2. Ecclesiastical or Christian charity the more excellent. p. 201. In what it is to be showed. p. 202. The great and doleful want of it in these times. p. 206. CHAP. XV. The reasons of the point. p. 212. Three general heads of reasons, whereof the first is taken from the excellency of good Conscience, and shown in five particulars. p. 213. CHAP. XVI. The second reason from the danger and mischief of an evil Conscience. p. 225. This set out in four Particulars. p. 225. 226. CHAP. XVII. The third reason from the difficulty of getting and keeping a good Conscience, and escaping an evil. p. 232. This made plain in three particulars. p. 233 CHAP. XVIII. The application of the Doctrine. p. 237 A sevenfold application propounded ibid. First by way of information ibid. This information looketh two ways. 1. To discover errors. 2. To assert Duties and Truths. 1. Error discovered, that to preach Conscience and press duty, is legal preaching. p. 238. 239. 240. 2. That Conscience is a snare, not security. p. 243. Third mistake, of such who judge their conscience good when it is yet but a natural conscience. p. 244. Natural conscience may have some good in it, yet cannot be called a good conscience. p. 244. What good may be in natural conscience, showed in 8. particulars. p. 244. 245. What is wanting in natural conscience, to make it truly good, showed in four particulars. p. 246. 247. Fourth mistake. To judge conscience therefore good, because quiet. p. 247. Four quiet consciences, & never an one of them good. p. 248. 1. The ignorant man's conscience. p. 248. 2. The unawakened conscience. p. 249. 250. 251. 3. The deluded conscience. p. 252. 253. 254. 4. The hardened conscience. p. 255. A six-fold hardness of heart or conscience. p. 255. 1. Natural hardness. p. 255. 256. 2. Voluntary and attracted. p. 256. Eleven steps to hell discovered. p. 256 257. 3. Judicial hardening by Impostors and Seducers. p. 259 4. Ministerial hardening by Ministers and Ordinances. p. 259. 260. 5. Divine hardening by God himself. ibid. 6. Satanical by the prevailing efficacy of Satan. p. 261. 5th. Mistake of such who judge conscience, therefore, good, because troubled. p. 263. Three notes of an ill troubled conscience. p. 264. Six notes of a good troubled conscience. p. 271 A sixth Mistake, to judge erroneous conscience, a good conscience. p. 273. Seven common and ordinary notes of an erroneous conscience. p. 274. A seventh mistake, to judge scrupulous Conscience, a good Conscience. p. 278. The eighth mistake to judge the conscience of, and for liberty, a good conscience. p. 280. Sinful liberty of conscience branded, and deciphered. p. 281. Right liberty of conscience asserted. p. 282. Set out in five particulars. p. 283. CHAP. XIX. The other part of the use of information to assert Truths p. 285. 1. That good conscience is the Christians greatest charge. ibid. 2. To look after conscience in self and others, the ministers greatest charge. p. 286. 3. Conscience decaying is the decay of State. p. 290. 4. Conscience decaying, grace decays. p. 292. 5. Toleration not to be granted to all sorts of consciences. p. 293. 6. Whence the world is so poisoned with corrupt Doctrines, and blasphemous errors. p. 249. 7. Whence many have lost former peace and comfort. ibid. 8. Whence many come to die Tragically and dispairingly. p. 296. 9 Whence men come to commit the sin against the Holy Ghost. p 298. CHAP. XX. The use of Lamentation p. 299. The general want of conscience lamented. ibid. The general loss of conscience more lamented. p. 303. CHAP. XXI. The use of reproof. p. 309. Want of conscience reproved. ibid. Want of conscience the greatest want: p. 313. Loss of conscience reproved. p. 314. Loss of conscience the greatest loss. p. 315. CHAP. XXII. The use of terror to four sorts of men. p. 317. 1. Such as are regardless of conscience. ibid. 2. Such as have an accusing & gnawing conscience. 318. 3. Such as have a stupefied and feared conscience. p. 320 4. Such as are falling into the consumption of conscience p. 321. CHAP. XXIII. The comfort and happiness of such, whose care is to get and keep a good conscience. p. 323. CHAP. XXIV. The use of examination. p. 327. CHAP. XXV. The use of exhortation. p. 333. 1. By way of Dehortation. ibid. 1. By way of Adhortation to All Christians. Ministers chief. p. 334. This exhortation backed with Motives. persuading. p. 335. Means. directing. p. 349. Motives to persuade, four. p. 345. etc. Means directing, twofold principal. Subservient. p. 349. Principal means two The blood. The spirit. p. 350. Subservient means 13. whereof. 6. prescribe what is to be had and done. 7. what is to be avoided. p. 352. 1. Means to get and keep good conscience, faith. 353. faith necessary for a good conscience. Justifying for the heart. p. 354. Orthodox for the judgement. 355 particular warranting faith for our particular actions. p. 356. 2d. Means To exercise and renew repentance. p. 357. Repentance a Gospel's duty. ibid. 3d. means, To attend the Hints and Items given by Christ and his Spirit. p. 360. 4. To attend and observe the hints and motions of our own Spirit. p. 361. 5. To confer our conscience with Scripture. p. 365. 6. The last means to be used, Prayer. p. 366. 2. The evils to be avoided are seven. p. 370. 1. Beware of the smallest sin allowed. ibid. 2. Of one sinful Act deliberately committed. p. 373 3. Beware of living under a lose, cold, freezing ministry, or an unsound ministry. p. 375. 4. Take heed of an ill companion. p. 381. 5. In things doubtful forbear to Act, or choose the safer part. p. 382. 6. Eat worldly mindedness. p. 383. 7. Beware of erroneousness of conscience. p. 385 2. The other part of the exhortation concerneth ministers especially. p. 387. Ministers have a double charge given them, concerning conscience. 1. Personal. 2. Doctrinal. His personal charge is, that he be a man Exemplary, a man of conscience. ibid. Here 1. A particular encouragement to younger Timothyes. p. 389. 2. An Item to Hymenaeus. p. 390. His Doctrinal charge is, that he be aman for Conscience, in all his ministry applying himself to the conscience of his hearers. p. 396. A Good Conscience THE Strongest Hold. 1 Tim. 1. 19 Holding faith, and a good Conscience, which some having put away concerning Faith have made Shipwreck. THese two Epistles to Timothy, and that to Titus, may well be called the Minister's Directory, made up of Canons clearly and undubitately Apostolical, Directing the Minister how to Govern himself and how to Guide his People. The Minister's charge is looked upon by all as the greatest; and the Apostle, who best knew what it was doth not spare to lay it home to him, and to give it him to the full. Each Minister hath a double charge. The one ad extra, concerning others. The other ad intra, which concerns himself. Both are 1 Tim. 4. 16. summed up in those few words. 1 Tim. 4. 16. Take heed to thyself and to thy Doctrine. And you may see the Apostle through this Epistle doth frequently inculcate both, and doth straightly charge both upon his Conscience, As for that part of his charge ad extra you may see it pressed upon him. Chap. 1. ver. 3. 4. and Chapter 5. ver. 21. Chap. 6. 13, 17, 20. Strict charges all, and so in the second Epistle Passim. Whereby it appears that the Minister, besides those things concerning himself, stands charged with the care of the whole Church's business, for what concerns both Persons, and Doctrines, and Truths and Errors, and Opinions, and Practices. Then for that other part. That ad intra, for what concerns himself, and his own Personal Demeanour. He hath his Directions Chapter, 4. 12, Be thou an example of the Believers in word, and in Conversation, in Charity, in Spirit, in Faith and Purity. And Chap. 6. 11, 12. But thou, O man of God fly these things, and follow after Righteousness, Godliness, Faith, Love, Patience, Meekness. Fight the Good Fight of Faith, etc. The Text is part of a Charge, as you see, v. 18. Yea it is a compendious sum of his whole double charge Tam ad intraquam ad extra, Both as to himself and to his Doctrine. Verse 18. A strait charge is laid upon Timothy, This charge I commit to thee, that thou war a good warfare.] the Ministers employment is no other than a warfare, neither better nor worse, A warfare no better. A good warefare, no worse. This weighty charge is carried home and Pursued. 1. With the affections of a Father. 2. With the arguments of an Apostle. 1. With the affections of a Father— Son Timothy] 2. With the arguments of an Apostle. Here are two arguments urged. 1. The first is more Comfortable and respecteth Timothy himself, according to the Prophecies which went before of thee] There were some in those days who had the gift of Prophecy, and could foretell things to come, some such had given out great hopes of Timothy when he was young, and of his instrumentallnesse to the Church, when he should come to be put in employment. Now gracious and hopeful young men (in the Ministry especially) must see to it, that what hopes, expectations and good opinions others have had of them, and what Prayers, Promises, and Engagements have been made for them, may be all made good (not void) by them in the whole course of their life. Therefore Timothy, thou must war a good warfare. 2, The other argument is more sad: But respecteth others who had fearfully miscarried, He instanceth in two, viz. Hymeneus and Alexander, It is the same Hymeneus spoken of 2 Timothy 2. 17. There joined with Philetus, (always unhappy in his company), and Alexander the same (in all Probability) with That Alexander, Act. 19 33. lived at Ephesus, this also did, therefore Timothy residing Pastor at Ephesus is warned of him 2 Tim. 4. 15. him mentioned. Acts, 19 33. There you find him in his best, but mentioned also, 2 Timothy, 4. 14, 15. There a man much altered a deadly enemy to Paul and his Doctrine, for whom before he had so much appeared a friend and Champion, both were formerly fair Professors, but now degenerated into foul Apostates, both of forward and (than hopeful) Disciples now flown so high as to become too forward (but Dangerous) Teachers even denying common received Doctrines, as for instance; that Article of our faith concerning the Resurrection. 2 Tim. 2. 17, 18, And broaching new, lose and pernicious Doctrines, whereby they blew up the 2 Tim. 2. 17, 18. faith of such as harkened to them. 2 Timothy, 2. 18. Whose black fowl and Tragic story is here compendiously set down in two verses, 19, 20. and holds forth four remarkable passages as touching them. Being the four steps to their utter ruin and eternal predition. The two first of which set out their sin●e, the two last their punishment. Their sin is set out First in the Original and beginning of it, They put away good Conscience] the worst beginning, à quo Principio provenit omne malum. 2. In the Perfection and Conclusion of it. They came at last to Blaspheme. The worst end and conclusion that could be. Here is nothing but sin in these 2 passages, and sin upon sin. In the two remaining there is nothing but judgement, judgement upon sin, and judgement upon judgement, a double judgement upon their double sin. The one Divine and secret for their secret sin, they had put away good Conscience. And they are shattered and ship-wracked in their faith, for their punishment. They having repudiated Conscience, and given her a bill of divorce, presently commit Adultery with prodigious Errors and Opinions. The late English Annotation upon the place is very good. " That God doth punish men for giving reins to a licentious course of life, against the dictates of their own Consciences. By taking away the light of his Spirit from them, that in the midst of their course they should lose their most precious spiritual Merchandise, and be drowned in Error and Heresy, after the manner of those, who in a Sea Tempest suffer shipwreck. The other judgement that befell them was Humane, and Open for their open sin in publishing Blasphemous assertions. It was the judgement of the Church watching over their Members, who observing some to become so Putrid and infectious, as to endanger the whole body of the joining Congregation, deliver these over judicially in a way of Church Censures to Satan. They are now cut off by excommunication which is the plain meaning of that Phrase, delivered up to Satan] which Phrase is also used. 1 Cor. 5. 5. Here you see their sin and punishment. They put away, and reprobate Conscience. They never thrive after in their soul, either for Grace or Peace, for Knowledge or Comfort. They become reprobate concerning the Faith. They excommunicate Conscience out of themselves, and themselves are excommunicated out of the Church. They first deliver up Faith and good Conscience to Satan voluntarily; And are now by the Church Officers delivered up to Satan judicially. The end of which Church censure is set down in these words; That they may learn not to Blaspheme] that is to say, that they may, if God see good to give Repentance, recover themselves out of the 2 Tim- 2. 26. Ne impune ferant suas blasphemias sed ut suo malo discant quid sit blasphemare. Beza. snare of the Devil, or otherwise that they may be restrained; that others may not be leavened and infected, and consequently the like blasphemies for the future may be prevented. Where by the way as we go along, the Gleaner may fill his hand with some Observations before we come to the standing Shock, where he that bindeth Sheaves may fill his Bosom, 1. How dangerous it is for professed Christians to grow wanton in matters of Faith and careless of their Conscience. 2. How dangerous is it to the Church, and Alexander was a Coppersmith it is certain, whatsoever Trade the other was of, how ominously fatal is it to the undertakers themselves when private Mechanickes do presumptuously invade the Ministry, and become public Preachers. 3. There is no dividing between Faith and a good Conscience, leave Orthodox Faith, and farewell good Conscience, or let go good Conscience, and you have seen the last of Faith, it sinks, it shipwrecks, 4. How true is that of 2 Tim. 3. 13. That evil men and Seducers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wax worse and worse, deceiving and being deceived, seldom staying when they begin to shrink from their former sincerity and strictness, till they arrive at the highest of impiety, going from sin to sin, and from Error to Error, till by the just judgement of God they are given over to become open Blasphemers and outrageous Persecutors. 5. Every vicious and infectious Teacher, and every bold Broacher of Doctrines corrupting and staining the simplicity of the Faith, and every Member of a corrupt and dissolute Conscience are not to be Tolerated and permitted in a new Testament Church, but all such are deservedly excommunicated the Church, who have once excommunicated Conscience; and they justly suffer in being delivered up to Satan who have wickedly sinned in delivering Doctrines of Satan. No liberty here you see for every kind of Conscience. 6. Yet are not visible and open censures but for visible and open sins, not for Errors in judgement concealed, but published, not for want Publice declarantur pertinere ad regnum Satanae, quip qui non pertineant ad regnum Christi Piscator▪ of faith, but for opposing it, 7 Excommunication (Clave non errante) is a solemn, and dreadfully operative Ordinance, a shutting out of Heaven, a shutting up in Hell him who is justly cast out of the Church's fellowship, by that censure. He is delivered up to Satan. 8 The end of Excommunication, and all Church censures is not to serve to the destruction 2 Cor. 10. 8 & 13. 10. 1 Cor. 5. 5. of the Censured, or Private revenge of the Censurers, but to edification only; That the offender may be terrified, and reclaimed, The Traditi sunt ad emendandum, non ad perdendum. Sedul. in locum. flesh destroyed, that the soul may be saved; and that others may be warned, and so the infection stayed: That they may learn not to blaspheme, Castigatione hac adducti desinant falsum suum dogma spargere Piscator. But none of these do I intent to stand upon, though I shall have occasion to meet with them in prosecuting the intended Doctrine. To the words Holding Faith and a good Conscience, etc. Holding] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator. It signifies properly Having; and so translated, 1 Pet. 1 Pet 3. 16. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 - Having a good Conscience, here Holding. To have and to hold in our English speaking, are usually put together; It is not enough once to have, or for some while to have Had, unless we ever have and hold them. Faith] Either take it first for that which we call Grace-faith, Fides quâ creditur, That he should Hold, Act, Maintain, Exercise the grace of saving, and lively Faith. Or Secondly, for the Doctrine of Faith, Fides quâ creditur, In which sense it is used, Chap. 3. 9 & 4. 1. Tit. 1. 13. Jud. v. 3. And Expositors do generally understand it so here, that Timothy should 1 Tim. 3. 9 & 4. 1. Tit. 1. 13. ●ud. v. 3. hold the wholesome form of sound words, and still retain the old received Faith in Orthodox Doctrine, for the grace of saving Faith will not be long kept in the heart, unless we keep the Doctrine of sound faith, and principles in the head. And a good Conscience.] Conscience, you seldom 1 Tim. 3. 9 1 Pet. 3. 16. Acts 23. 1. Heb. 13. 19 see it without an Epithet; and this usually is his Epithet Good Conscience, so in many places Cap. 3. 9 1 Pet. 3. 16. Acts 23. 1. Heb. 13. 19 Faith had no Epithet of Good; you do not Ordinarily see other Graces called Good; as good Love, good Repentance, Zeal, Hope, Patience, or the like; But ever good Conscience. The other graces are commonly Nemo tam perditus est, ut sit omni conscientia planè expers Ames. good, or few have them, but those that are good; But Conscience is a thing which all have, though a good Conscience but few; therefore get and hold a good Conscience, or have none at all. Which some having put away] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 - qua repulsa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de. trudo, depello, arceo ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trudo, pello. Act, 7. 27. & 39 Beza. Expulsa, Piscator. quam Repellentes, Vulgar Transl. thrusling it away. This word is used Acts 7. 27. He that did his Neighbour wrong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trust Moses away as a busy body, and an intruding intermeddler; so did these thrust away Conscience as if it had been a troublesome usurper over them; So after Act 7. 39 The rebelling Israelites thrust him from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They would cast off, and eashiere Moses, no more receive his Dictates, nor obey his directions, but would set up another Captain whom they would follow, or lead rather into Egypt. Thus did these in the Text cashier, and throw off conscience from his be trusted employment, and would follow their own swinge. This word is used also Rom. 11. 1. 2. Hath God cast away Ro. 11. 1. 2 his people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 2. He answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God hath not cast away, or reprobated his people whom he foreknew; But these did reprobate Conscience, and would make it a cast away, as not to be retained in times of Gospel's Light and liberty; So that in this place the Translation is with the softest, and more gentle it is here, then in any other place, when it is rendered, they put away good Conscience] It might have been read, they thrust off, threw away, cashiered, disclaimed, and even reprobated it. Concerning faith made Shipwreck] Fide Vacui facti sunt, They were emptied and eased of their faith Syriack transl. Their souls are Shipwrecked their Faith, & Grace Shipwrecked, aleak being sprung in Conscience the Vessel, they lost all they had, and saved not the use, Comfort, Confidence, Joy, or feeling of former Faith and believing; Nor did they preserve their former simplicity and integrity of judgement, in matter of Doctrine and Truth; But as Conscience was reprobated to their judgement, their judgement is now wholly reprobate concerning the Faith. Now the words being opened, you see they are a Magazine or Panoply of Armour, and Ammunition to furnish Timothy, and each good Minister, yea every Christian with the most necessary and useful arms, both to war that good warfare, v. 18. And to prevent this evil shipwreck, v. 19 Timothy thy charge is, that thou war a good warfare; thy duty is to get, keep, use two weapons especially, Faith, and a good Conscience; get both or neither, faith in the one hand, good Conscience in the other; thou hast many enemies to resist and fight with, thou must use both hands, not faith alone, without good Conscience, nor good conscience alone without Faith; Both make thee completely armed, and will make thee more than a Conqueror; But hold them fast, throw down neither, but should thy weapons be beaten through violence of persecution to thy head, never suffer them through cowardice to be beaten out of thy hands. The latter especially he giveth charge about, viz. a good conscience; without this, if thou shouldest be all faith, all faith cannot save thee, nor save itself, without this second, good conscience; But faith either stands or swims with a good Conscience, or falls and sinks with a bad Conscience. Hence the point intended is: In the most Perilous tempests of corrupt and dangerous Obs. times, wherein we often see others losing their Lives, their Graces, their Comforts, their former Peace, their future hopes, that ourselves may not eternally miscarry, and lose all we have on earth for Grace, and comfort; and all we look for in heaven, for glory and happiness; Our continual care must be to get and keep, to have and hold faith and a good conscience. If thou lose not these two, thou shalt never have cause to complain of losing times, keep these, they will keep thee. In times of common Naufrage, and Shipwreck, when we see abroad Church-wracks, State-wracks, Faith-wracks, Truth-wracks; take heed then of the worst Shipwreck of all at home, Conscience-wrack. Our life here is set out by a double Metaphor. 1. Of a warfaring condition, v. 18. 2. Of a Seafaring condition, v. 19 Is our life a warfare; These are our principal weapons, Faith and good Conscience, if faith be the Shield, good Conscience is the Breastplate of Righteousness, Ephe. 6. 14. or the golden Eph. 6. 14. 16. Girdle of truth and sincerity, v. 16. Is our condition a Land fight? and not of a single combat, but of common interest; These two, Faith, and a good Conscience, are the two strong holds we must secure ourselves in, and hold out to the last drop of blood, and gasp of life; These two like Jonathan 1 Sam. 14. 13. and his armour bearer will disco mfit an host of Enemies, and carry all before them, and break through the most insuperable difficulties, 1 Pet. 3. 16. Having a good conscience 1 Pet. 3. 16 (saith the Apostle) that whereas they speak evil of you, as of evil doers, they may be ashamed, that falsely accuse your good conversation in Christ, q. d. Though they encamp against you, beset your houses, shoot their arrows, and bullets, bitter words, and as bad deeds; yea should they discharge their murdering Pieces upon you, and think by firing and storming to carry all before them, stand you your ground, quit yourselves like men, retire you like the Coney to this Rock, like the Bird to this Hill, your Brazen walls of Faith which indeed (without any Hyperbole as Jerichoes walls) reach up to heaven; and that Adamantine Inworke of a good Conscience founded on a Rock, no Gates or engines of Hell shall prevail against; But they shall be ashamed when they behold your good and unblameable conversation; They shall draw off with dishonour and infamy as Abimeleck, when he attempted to fire the Tower of Thebez, to which they fled for safety, a woman threw a Jud. 9 51. 52. piece of a Millstone upon his head, and sent him packing. These indeed shall never be ashamed Ps. 127. 5. when they speak with any Enemies in the Gate. Is our life a Seafaring condition? A good Conscience is the Ark, not like that wherein Moses was exposed to drowning and danger, Ex. 2. 3. an Ark of Bulrushes, daubed with slime, and pitch; But like that of Noah, Pitched Gen. 6. 14. Et Seq. within and without with pitch, made by Gods own direction, wherein thou mayst adventure as he did the whole world, both Church and State, thereinto God bade him enter, therein God shut him, and kept him safe, it preserved that second Adam, and all the reserve of the Creation from that universal Deluge. A window it had in the top, to let in the light of Heaven, not the lest Crevise below to let in a drop of water to endanger it, It did shoot off all the Showers that fell downwards, and all the Floods that raged upwards. The like figure whereunto even Baptism doth now save us (not the putting away the filth of the flesh, 1 Pet. 3. 20 21. but the answer of a good Conscience towards God) by the Resurrection of Jesus Christ, 1 Peter 3. 20. 21. Is our Life a Sea-fight? These two, Faith, and good Conscience, are our men of war, which we must never yield up to any Enemy, but choose rather to perish, and sink in defending them, and maintaining our Trust. See what Trophies a Christian brings home by making good these two, above all Trophies of honour, a Conqueror can get from a spoilt Enemy, 2 Cor. 1. 12. For our rejoicing is this, 2 Cor. 1. 12 the testimony of our Conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, but more abundantly to you-wards. It had been now an ill time with the Apostle, his sufferings did abound, v. 5. He was pressed above measure, and above humane strength, Even to despair of life, yet even under the sentence and stroke of death, He had consolations abounding as much as his afflictions, and joys running over above measure, if afflictions above measure. And all from this Magazine and Treasury of a good Conscience. In pursuit of this point. I shall first show The five particulars to be handled. what Conscience is. 2 What this good Conscience is. 3. Give the particular kinds and sorts of good Consciences. 4. Give the reasons of the point and duty. 5. Deduce the inferences arising hence by way of Application. CHAP. I. Chap. 1. What Conscience is? What conscience is. TO the first; What conscience is. This I shall show in two particulars: 1. Explaining what the word Conscience signifies. 2. What the thing Conscience is. 1. What the word conscience signifies. Notatio nominis praemittenda notationi Rei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] The word in Greek, and (Conscientia) in Latin, and (Conscience) in English, are all compound words, and signify a knowing together; and imply two things: 1. Some competent measure of knowledge, or there can be no conscience. Hence the word, so translated 1 Cor. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I know Nullius rei mihi conscius sum. Beza So. Nil conscire sibi Horat. nothing by myself. Prov. 8. 12. Wisdom saith, Ego sapientia cum Prudentia cohabito, I Wisdom dwell with Prudence. So Ego Conscientia cum scientia, I Conscience dwell with knowledge. 2. It implies a knowing together, not a common, single, abstracted, Theoretic knowledge, but a double, or multiplied knowledge it must be. Hence the learned say Conscientia est Aqninas Rivet & alij. cum alijs scientia,. In this sense it intends a knowledge. Conscire. 1. cum Deo to know together. 1. with God. 2. cum seipsis 2. with ourselves 3. cum alijs 3. with others. 4. cum rebus ipsis 4. with things themselves. In all which Idem est conscire, & consentire, The Conscientious man is ever a Consentientious man. 1. Cum Deo scire, Conscience is first to know Conscientia est notitia vel sensus internus judicij proprij vel alieni praecipue Dei de nostris bene vel male factis. Paraeus in Ro. 13. together, or consent together with God; whence commonly Divines say, Conscientia is cum deo scientia; When we have the same Idea, apprehension, and esteem of things in our mind, that is in Gods, when we allow, or disallow, think, speak, do according to the rule of God's word; when we are not swayed by man's judgement, or the wisdom of the world; But what God commendeth is approved, what God commandeth is obeyed, what he promiseth is believed, what he threatneth is avoided, what ever God propoundeth is regarded and received; this is conscience, when we light our Candle at the Lamps of the Sanctuary. Hence we say, Vox conscientiae is vox dei. The voice of a right enlightened Conscience, is the voice of God, so saith Solomon, Pr●v. 20. 27. The spirit of a man is the Candle of the Lord, Lumen ex ipsius Prov. 20. 27. lumine, lighted at his Word; then searching the inner parts of the Belly, and the secrets of the heart, and is become a discoverer of the secret thoughts, nothing being hid from the view of these two heart-searchers. What is Conscience other than the hewing and squaring our Tables according to the Tables delivered to us from the hand of God? Mr. Burroughs, Moses self denial, p. 39 " As it is reported of Boleslaus King of Poland, who used to wear the Picture of his Father in a plate of Gold hanging about his neck, and whensoever he was to do, or speak any thing of importance he would take his Picture and kissing it say; Dear Father I wish I may not do any thing remissely unworthy of thy name etc. So Conscience still hath a remembrance of God before his eyes, and when any thing is to be done, saith, Lord, Col. 1. 10. Give me to walk worthy of God to all Pleasing, fruitful in every good work. This is to have our works to be wrought in God. Jo. 3. 21. And as in the sight of God, 2 Cor. 2. ult. 2 Conscire is cum seipso scire aut consentire, Conscience is the knowing of a man with himself. Cor quando se novit appellatur conscientia, quando praeter se alia scientia. Bern. Conscience maketh an identity in the same man throughout. Hence it is that Bernard often calls Conscientia Cordis Scientia, When the head and heart are agreed. Knowledge in the head alone, is barely Science, oft so falsely called. Knowledge in the heart too, is then Conscience rightly so called. In this respect I may say, Ecl. 10. 2 Let thy right hand know, whatsoever thy left hand doth. Thy heart must lie at thy right hand, yea and lie near thy mouth too: That is to say, to Weigh, Try, Examine, Observe, Order all that thy mouth speaketh, or hand acteth, or thought intendeth. Caleb spoke as it was in his heart, Joshu. 14. 7. And in the next verse, he saith, I fully followed the Lord. Here is nothing but Conscience in both these expressions, His heart followed the Lord, there is cum Deo Scire; And he fully followed his heart. There is cum seipso scire, Psal. 15. 2. The Godly man speaketh his Conscience, he speaketh the truth in his heart. So the Apostle Ro. 9 1. I speak the truth in Christ, and lie not, (there is cum Deo scientia) My conscience also bearing me witness in the holy Ghost. (There is the other Cordis Scientia) There is conscience when these two meet; happy is the man who condemneth not himself (in his heart) for what he alloweth, & approveth in practice, Hic murus ahaeneus esto Nil conscire sibi— That little quantity of Air, which we breath in at our nostrils, which goes into the man, even to the heart, and which thereafter is breathed out thence again, is more to a man, (it is indeed his life) than all the three regions of Air, which fill up that vast space between Earth and Heaven. However Philosophers conceive there is purer Air, in the highest Region. Certainly that lesser proportion of Knowledge of Divine truths, which we take down, and suck into the heart, and after draw out and deliver thence, is more to a Christians life and Comfort, than all your refined speculations, even of the third and highest Region. 3. Conscire cum alijs, To know together with others, and consent with them. This is Conscience, to put our Souls into their Souls job. 16. 4. stead as Job speaketh. Then to do to others, as we would they should do to us. Mat. 7. 12. To know the heart of a stranger, Ex. 23. 9 that thou do not oppress him, Cognoscit justus Animam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jumenti sui, Prov. 12. 10. The righteous man is Arias Montan. Conscientia est notitia & sensus internus judicij proprij & alieni. etc. Paraeus ubi supra merciful to his Beast, Because he considereth the heart and condition of the poor dumb Creature with Sympathy; much more doth he know and consider the case of the poor, of the oppressed in the Gate, of the Orphan, of the widow, when as Job said of himself, Job. 31. 18. they were still with him, either in his presence to relieve and support them, or in his Bowels to commiscrate and condole with them. The conscientious man saith, who is weak, and I am not weak? who offended, and I burn not? How can I wound my Brother's conscience, and sin against him, but I wound my 2 Cor. 11. 29. 1 Cor. 8. 12 self, and sin against Christ? O what a worthy speech was that of Hadrian, a heathen Emp. Emperatorem Erga unum Cent. Mag. Cent. 2. Cap. 3. quemque debere esse talem, qualem si privatus esset sibi vellet esse imperatorem. The Emperor should so carry himself to every private person, as he would desire, were he in that poor man's case, the Emperor should deal with him. This is to approve ourselves to every good man's conscience in the sight of God, 2 Cor. 4. 2. This is cum alijs scire. Be ye as I am, I am as you are, Gal. 4. 12. This is to provide things honest, Not only in our own sight, or in God's Bernard, lib. 2. de consc. sight in secret, but openly in the sight of all men. Felix conscientia, nec sibi in aliquo conscia, nec proprium veretur judicium, nec alienum de se, Bernard. That is, The sound conscience fears no censure from himself, or from any other man. He doth ever examine himself, and his own actions, and is not afraid that any other man should examine them, and know all his heart, and his manner of Deal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 7. 24. By outward appearance, Vulgar opinion, world's Thes. 5. 21 4 Cum rebus ipsis conscire aut consentire. To judge of things not, esteem or custom, but to judge righteous judgement Conscience is to try all things, holding fast only what is good; to weigh all in the Balance of the Sanctuary. Such a one was upright Caleb in all respects; he did. 1. cum deo scire, he fully followed the Lord, 2. cum seipso scire he spoke as it was in his heart, and so here he did cum rebus ipsis scire, he made his report, as he found things were indeed. But here the un●ust Steward shown his dishonesty, who to get a new master, or friend, cozened his old Master, and altered his Books, brought in a false account, for one sum of 100 he set down fourscore, for another he set down fifty; here was neither honesty nor Conscience. In all these four considerations, Conscience may be called the godly man's Counterpane, answering and conforming to four other Patterns. 1. God's mind. 2. Our own. 3. Other men's. 4. And to things themselves. And it is the constant and continual practice of that Art lately spoken of, (if there be at least any such invention) viz. Of writing several Copies at once, with one and the same hand. Conscience is resembled in nothing better, then in that vision, Ezek. 1. 5. 10. Where were four living Creatures all alike; each having four several faces; all went every one the same way, v. 12. They had one uniform motion, and were acted by one and the same spirit; Or to the four wheels, v. 16. That were of one likeness, yet had four distinct faces, each of them; And all four were of one form and appearance, yet were so involved, that they seemed to be a Wheel in a Wheel; all had one motion, and one spirit, went together, stopped together, rose up together, and stayed together; for the living spirit was in these Wheels. You will observe this most lively and clearly in a good conscience. God's mind is the first Copy and Prototype, my conscience must be the exact counterpane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Antitype of the mind and will of God; Then my words, actions and Deal with others, must be commensurate unto, and the counterpane of my own conscience; Lastly my actions, Deal and conscience too must be cut even with things themselves. As the ten Curtains of the Tabernacle were all of one measure, and did one meet with the other, and were coupled together, Exod. 26. 1, 2. 3. Or as the ten Bases in Solomon's Temple, 1. Kings 7. 37. They had all one casting, one measure, and one size. So is conscience in these his fourfold acts. The man then whom we seek, is he whose judgement is conform to truth; his conscience conforming to his judgement; then his will stooping to his conscience; his affections, bowing to such a will; his expressions auswering his affections, and his actions suiting with his expressions. This is the man of conscience, whose works are wrought in God. Hence flow four Corollaries. 4 Corollaries. Corol. 1. Not to act according to God's mind, and the nature of the things themselves, argues an erroneous conscience. Corol. 2. Not to act according to a man's own mind, and others mind, argues a very corrupt conscience. Corol. 3. To conceive and judge according to all four, is the right intellectual conscience, and un-erring conscience. Corol. 4. To act according to such a fourfold judgement, is the right practical, and unoffensive conscience. In sum thus it is: The good Christian must be competently scientious, and grounded in principles of knowledge; then the understandingly scientious must be cordially conscientious. The cordially conscientious must be universally consentientious; and the thus scientious, conscientiou and consentientious Christian is made up of unanimity, and uniformity. 1. Uniformity in his apprehensions with God, himself, others, and things themselves in their own nature. 2. Uniformity in his actions, when his thoughts, words, actions, deal, are of the same measure, stamp and fashion with his mind, and his mind with God's mind, etc. This man hath now no more an heart, and an heart, or one heart, and another hand; but one heart, one hand, and one way. Eusebius. Lib. 6. cap. 2 saith of Origen; This was the Testimony given of him; As he taught so he lived As he lived so he taught. So should it be vixit, dixit, ut dix it, vixit. the Christians Motto; As he meant he spoke, As he spoke he did; and as he spoke and did, so he meant and thought. It was the honour of our Saviour, that his doing and teaching went together, Act. 1. 1. And that he was alike mighty in words and deeds, Luk. 24. 19 The good conscience then remember is a multiplied knowledge, and fourfold, it is like a Quadripartite instrument, containing four Copies of the same tenor, and inscription, every of which must exactly answer the other, as their counterpane. And the man of conscience is like a perfect square quadrangular Building, whose length and breadth, and height, and depth are all alike and uniform. Such it is observed, were the three holiest pieces and places of worship in the old Testament, viz. The Sanctum Sanctorum 1 King. 6 20. Ezek 41. 4. compared with 2 Chron. 3. 8. in Moses Tabernacle, and in solomon's, and Ezekiels Temples; and also in the holy City mentioned in the new Testament, that were all uniform; Their height, and breadth, and length were equal, Revel. 21. 16. So must it be with the true Christian, the living and spiritual temples, and Cities for God to dwell and walk in. They must be foursquare, their length, breadth, height and depth are equal. Their science must be no longer than their 1 Cor. 6. 16. conscience, their conscience no larger than their science, their words no higher than their actions, their actions no lower than their words; And this is conscience. And thus much to show what the word (Conscience) doth import and signify. The second thing I have to do, is to show what the thing (Conscience) is, having opened Ames de consc lib 1. cap. 1. conscientia est judicium hominis de seipso pro ut subijcitur judicio dei. what the word imports; sundry Definitions are given of it by sundry men, and each may be good. It is saith, Dr. Ames, The judgement of a man, concerning himself, and his own ways, in reference and subordination to the judgement of God. It is the Soul recoiling on itself, say others more briefly. Warde. Dyke. I shall not trouble myself to debate whether Scot Bon. Dur. Conscience be an Habit, as many of the Schoolmen affirm. Or whether a faculty or power, as reverend Mr. Perkins, judicious Rutherford disp. against pretended liberty of cons. cap. 1 Ames de consc. lib. 1. cap. 1 Rutherfurd, and divers of the Schoolmen determine. Or whether an act only, as acute Dr. Ames contendeth. Nor shall I with any curiosity at all discourse of it. Origen had an odd fancy, (as he had many an other) that it was another spirit in the soul. But somewhat is in it, for as I said before, it is as a wheel in a wheel, a wheel full of eyes, a wheel full of motion, a wheel full of spirit of life; And as all the sight is contracted in the apple of the eye, so I may say is conscience as much as con-knowledge, or knowledge contracted and epitomised, and conscience as it were the apple of the soul's eye. I shall describe it thus, Conscience is the souls acting, and reflecting on itself, and on all a man's own actions. This is consciences work, these are his Bounds; what hast thou to do with another man's Conscience, in this sense, or what 1 Cor. 10. 29 hath he to do with thine? A man standeth or falleth to his own conscience, That standeth or falleth to his own Master, and only to him. Ro. 14. 4. Humility, Patience, Meekness, Compassion, Justice, Righteousness, Chastity, etc. extend to others; my charity may and must relieve others, knowledge may and must inform and benefit others; But consciences work is to make every man his own keeper. CHAP. II. What a good Conscience is. NOw I am next to show what a good Conscience is. For there are two kinds of consciences. 1 Evil conscience Heb. 10 22. 2 Good, 1 Tim. 1. 19 This of which I speak. The evil conscience is mainly twofold. mala turbata. an ill Troubled mala Pacata. or Quiet. Or as Dr. Ames more clearly, viti sé mala & molesté mala. So is there a double good conscience. bona turbata. Felix conscientia in qua obviarunt sibi verritas, & misercordia, in qua osculatae sunt pax & justi cia Bern. de in't. do. good troubled Bona pacata. or good quiet. And to a right good conscience, there must a double goodness concur to the constituting of it. 1. A goodness or sincerity. 2. A goodness of security; It must be hon sté bona, & Pacaté bona. Ames. Or more plainly, it must be Purificatè bona, & Pacatè bona. And here I shall give you a full definition of a perfect good conscience, when it hath both these goodnesses in it. The good conscience what it is. That is the good conscience which is rightly purified; and rightly pacified by the word, and blood and spirit of Christ; regularly performing all his Offices to which it is designed. First, I call it the Conscience purified: Here is the first and principal part of Consciences goodness, though yet for the present it have not peace: Peace alone without purity makes not the Conscience good at all: as purity alone without peace makes not a perfect well Conscience. Conscientia aedifieanda sed, prius mundanda, said Bernard well, Conscience is to be edified, but first to be purified. As the wisdom that comes Security without sincerity, is not security but stupidity. Jam. 3. 17. from above, is first pure, then peaceable: So Consciences first goodness stands in purity, then in peace. The first goodness of the eye, is the clearness of sight. It is but an inferior goodness, to say, it is not inflamed, or blood-shotten: nor do we call it good at all, if it want its sight: So neither is Conscience good at all, though it rage's not, be not inflamed, or bloodshotten, if it want his purity. All negative goodness is but a poor and heggerly goodness. Now that conscience may be rightly purified, there are three things which it must be purified from, and three things which it must be purified by. These things conscience must be purified from. The things it must be purified from, are ignorance, error, hardness, or natural deadness. First, it must be purified from ignorance. The conscience void of knowledge, is a conscience void of goodness. Rutherfurd. The blind From ignorance, Mat. 6. 23. Mat. 5. 13 man's conscience is ever an ill conscience: his light is darkness, how great then is that darkness? His salt unsavoury, what then shall season him? Conscience in the best unregenerate Luk. 8. 16 person, is as a light whelmed under a bushel, or thrust under a bed, gives but a dim light, and reacheth not far. In things between man and man it can discern more clearly and like those nightbirds which can with their weak Ex. 18. 19 eyes see where better eyes sometimes see not; a Jethro herein may be able to advise a Moses: But in the Things of God he is little skilled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blind, and cannot see afar off. What a night-bird was Doctor Nicodemus, in conceiving of the necessity, nature, and manner 2 Pet. 1. 9 of regeneration? Hence it is that the Scripture calls the natural man's wisdom foolishness with God, (as God's wisdom is accounted foolishness with him,) It is enmity to God, it is not subject to the law of God, nor indeed can be. 1 Cor. 2. 14 Rom. 8. 7 The ignorant man's judgement therefore is no judgement, his peace no sound peace; his hopes, no safe hopes; for his thoughts are not Gods thoughts. nor his ways Gods ways. Tit. 1. 15, To the unbelieving and unpure is nothing pure, because their very mind and conscience is defiled. Good Conscience must therefore first be purified from ignorance. Secondly, it must be purified from error. The From error erroneous conscience is ever a desperate and dangerous conscience. It is the pestilence that walketh in darkness. Erroneous conscience Ps. 91. 6. maketh strange work in the world, but worse in the Church. Look what swine are to garden-beds, or a wild Boar to a Vineyard, or wild beasts to Vines, or young Foxes to grapes; that is erroneous conscience to Churches, to Doctrines, to Truths, to Graces, and to Duties. It overturns all. Erroneous Conscience engaged Herod under opinion of piety, to destroy a holy man, to save a wicked oath, and gratify a clamourous woman, Matth. 14. 9 for his oaths sake the king commanded John Baptists head to be given her. Others Jerem. 44. 16. make no scruple to make void Gods Commands, because they must make good their own vows. This is the Horse that rusheth headlong into the battle, impatient of all restraints: Puts men often upon dangerous ways, and designs,, yet they say not once, what have I done? Jer. 8. 6. but suppose their ways are right ways, and often they think they do God the greatest service, when they do the Church the greatest disservice. Oh the gross mistakes of erring conscience! It embraceth a bleareyed Leah, instead of an imagined Rachel: It climbs the Tree of Knowledge, and cuts down the Tree of Life. It taketh and chooseth a Barrabas, but renounceth and condemneth Christ Jesus. It Mar. 7. 8. 11. 12. will make a Pharisee set more by an old Tradition, than a divine Precept: and a Pharisees disciple Acts 16. 9 Gal. 1. 13. 14. Psal. 3. 6. Mat. 23. 15 look more after the Corban, than his du●y to his aged and indigent Parents. This set Paul blindfold to persecute and blaspheme Christ, only that he might show his zeal to God. This makes others compass both sea ●nd land, to make one their Proselyte, who when all is done, is but a double child of hell. Oh the woeful work erroneous Conscience hath made in all Times, in the past Ages of the Church! And this my story of iniquity worketh hitherto, and is still working more mischief, amidst our sad and dismal distractions. This is one part of the spiritual wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in heavenly things, or places, Ephes 6. 12, 13. Against which must be taken the whole armour of God. This like Saul hath slain his thousands, not of Philistines, but Israelites. This like that wood which in a bloody day, devoured more by erring, disordering, and entangling them, than the sword devoured, 2 Sam. 18. 8 This destroys more than ignorance, or superstition, or profaneness. This lets go Scripture duties, upon more credit given to Revelations. Upon this mistake, a true Prophet once, contrary to express commands of God, gave up his faith, obedience, and withal his conscience, upon a report of a later revelation, and an Angelical apparition, to the old Prophets bare, but false asseveration, of a newer and clearer light, 1. King. 13. 18. I am also a prophet as thou art, and an angel spoke unto me by the word of the Lord, saying, Bring him back with thee to eat bread, and drink water: but he lied unto him. This above all other is the evil conscience intended in this place. It was nothing but erring conscience at first, that caused Hymenaeus and Alexander, to relinquish their former Profession, and having put pure conscience out of doors, they come to make a fearful shipwreck of their faith totally, and o● their souls finally. Enlightened conscience feareth, and departeth from evil, this fool rageth, and is confident, Prov. 14. 16. Englightened conscience hath his eyes open, and seethe the angel in the way; erroneous conscience like the seduced false Prophet, rusheth forward into the midst of danger. Erroneous conscience, is he whose deceived heart turns him aside, who feedeth on ashes, as the Prophet saith, Esay 44. 20. hath a lie in his right hand, so that he cannot deliver his soul. This is he whose plague is in his head, Levit. 13. 44. This is the man whom ye may bray in a mortar, with a pestle among wheat, yet will not his folly departed from him, Prov. 27. 22. There is more hope of a fool, then of this man, because he is wiser commonly in his own conceit, than seven men that can render a reason, Prov. 26. 12, 16. Erroneous conscience is the eye that puts darkness for light, and light for darkness. It is the mouth that puts bitter for sweet, and sweet for bitter. It is the traveller that leaveth the ancient paths, and the good way, to walk in new ways, ways not of Gods casting up, and Scriptures chalking out, Jer. 18. 15 A good Conscience must therefore be purified from Error. Thirdly, It must be purified from natural From deadness or hardness deadness, or hardness, which is as bad a disease as either ignorance, or error: So that although thou mayest escape the fear of ignorance, by the instructions of Wisdom; and-the snare of error, by the light of the Gospel, yet if thou be taken in the Pit of deadness, and natural hardness, thou art never the nearer, thou hast not yet a good conscience, Heb. 9 14. The conscience must be purged from dead works, that it may serve the living God. A dead conscience is not for a living God. One may be a knowing hypocrite, or an orthodox nonconvert; but what is he nearer to salvation, while in this deadness? There is a generation pure in their own eyes, yet not cleansed Pro. 30. 12 as to conscience, from their own deadness. God I thank thee, I am no Papist (say they) no Anabaptist, Antinomian, Sectary. I am a catholic Christian; I am an old Protestant, but an unsanctified Christian: and the common carnal Protestant is no better than they. He is blind and cannot see afar off, and forgets that he is not yet cleansed from his old sins, 2. Pet. 1. 9 Except you be regenerate, and raised from natural deadness, you cannot see the kingdom of God. Al that are not seducers, as Jesuits, false Teachers; or seduced, as common Papists, Antinomians, Libertines, Antiscripturists, profane Atheists, and Socinians, are not therefore necessarily saved. There is a plague in the heart, that every one must see and bewail, and get cured of, or else it is as pernicious to the 1 Kin. 8. 38 soul, and sends more certainly to hell, than any plague or leprosy in the head, Levit. 13. 44. We call not that Arm, or Leg good, which is only not bruised, wounded, out of joint, when it is benumbed, or paralytic: It hath no pain indeed, but what use is there of it? So what though conscience be not bruised, raging, and tormenting, and out of joint by error, if it be benumbed, stupefied, or dead? There is no use of such a conscience. Conscience must therefore be purged from deadness. Secondly, There be three things which Conscience must be Purified by, which are. 1 The Three things conscience is purified by 1. The word of Christ. word. 2. Blood. 3. Spirit of Christ. First, The word of Christ is the Great heart Searcher, and Conscience Purifier, Heb. 4. 12. The word of God is quick and Powerful,— and is a discerner of the thoughts and intents of the heart, &c This is the Fan with which Christ doth purge his Floor, Canscience. John 15. 3. Now are you clean through the word which I have spoken to you, saith Christ to his Disciples, and for them he prays, Joh. 17. 17. Sanctify them through thy truth, thy word is that sanctifying truth. This removes those before named discases of conscience. 1. This is that which removes ignorance, Psal. 119. 105. Thy word is a lamp to my feet, and a light to my paths. What can the best eye see without a light of Sun, or candle? What can we know concerning God and his will, without his word? This written word is a more sure discovery of the mind of God than all apparitions, or the most famous particular revelations, 2 Pet. 1. 19 To which we must take heed, and have recourse, as to a light shining in a dark place. This giveth knowledge to the simple, Psal. 119. 130. This is sufficient to remove all ignorance and uncertainty in divine things. 2. This rectifies error; being as a voice behind us, Esay 30. 21. Thine ear shall hear a word behind thee, saying, This is the way, walk in it, when ye turn to the right hand, and when ye turn to the left. This ends all controversies, Esay 8. 26. To the law, and to the testimony: if they speak not according to this word, it is because there is no light in them. This resolves all doubts. How is it written in the law? how readest thou? Luke 10. 26. 3. This removes deadness of conscience, and hardness. Is not this word an hammer to soften the heart? and is not this the immortal seed by which we Jer. 23. 29. 1 Pet. 1. 23 Psal. 119. 25. are begotten again? Therefore David finding his conscience in a dead frame, prayed; My soul cleaveth to the dust, quicken me according to thy word. Again verse 50. It is my comfort in my affliction, for thy word hath quickened me. So verse 93. I will never forget thy precepts, for with them thou hast quickened me. The word is the first thing by which conscience is purified, and set right. This makes the man of God perfect, and thoroughly furnished to every good work, 2 Tim. 3. 17. Secondly, By the blood of Christ is the conscience 2. By the blood of Christ. further purified; we must not rest in the word alone, without this blood, which cleanseth both the book of Conscience, and is sprinkled on the book of Scripture, to give virtue to it, Heb. 9 14. Shall not the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works, to serve the living God? This is it that purgeth the defiled, and guilty conscience from all his diseases, and filthiness. Christ's spittle opened the eyes of two blind men once. His blood openeth the eye of Mark 8. 23 Joh. 9 6. blind conscience ever. This is the blood of sprinkling, which alone purifies the heart from an evil conscience, Heb. 10. 22. So that the soul may now draw nigh to God, with boldness and much assurance. Other blood, and observances Read the 9 and 10. chap. to the Hebr. might serve to make an Israelite under the Law legally pure, as to the flesh; Only this blood of Christ, typified by the purification water, the hyssop, scarlet, blood of bulls and goats, can make a Christian Evangelically pure before God, and Internally in the court of Conscience. The book, and people, and all things pertaining to the Tabernacle, were consecrated with blood, Heb. 9 22. And almost all things by the Law were purged with blood: And without shedding of blood there is no remission: To teach us what is more plainly expressed, 1 Joh. 1. 7. The blood of Jesus Christ his Son, cleanseth us from all sin. Wash me, O Lord, with this hyssop, and I shall Psal. 51. 7. be clean: Purge me with this blood, and I shall be whiter than the snow. Thirdly, Conscience is purged by the Spirit 3 By the spirit of Christ. of Christ, together with the word, and blood: without there be a concurrence of all three, the work is not done: not the word alone without the blood and spirit, can effect it; no● the blood, without the word and spirit; nor yet the spirit without both the former. The word is sprinkled on the Conscience to inform, satisfy and purify it: The blood of Christ is sprinkled on the word (as Exod 24. 8. compared with Heb. 9 20.) which it was not sufficient to have read, but sprinkled with the blood of the Covenant, to give virtue to it. And the blood itself must be applied by the spirit, that the virtue of it may be brought home to the conscience. The blood of Christ without the spirit, is no better than his flesh without the spirit. The flesh profits nothing, It is the Spirit that quickeneth. The principal Jo. 6. 63. part of the work of purifying Conscience belongs to the Spirit. It was that eternal Spirit whereby Christ offered his Blood, Heb. 9 14. which did commend our conscience to God: And this Spirit applying the blood offered doth commend and seal God's Covenant to our Consciences. Thus the spirit heals those three diseases; It properly removes Ignorance, being the Spirit of Illumination, Eph. 1. 17, This rectifyes Error, being the spirit of Truth, Joh 14. 17. This removes Deadness, being the spirit of life, Rom. 8. 2. This is the great Purifyer, this the Refiners fire, this the Fuller's soap, Malach 3. 2. whereby Christ doth refine and purify the sons of Jacob. This the Spirit of Judgement and Spirit of burning, wherewith God hath promised to wash away the filth of the daughter of Zion, Esay 4. 4. CHAP. III. Of the Conscience rightly pacified. Conscience rightly pacified. II. A Right pacified Conscience.] This is the second property, and part of the good Conscience laid down in the Definition. Purity indeed is the more excellent kind of goodness, it being essential to the very being of good Conscience. Peace is but an additional, and a secondary part of that goodness, and conduceth more to the bene esse, then to the bare esse of good conscience; It is a spiritual good, but of a temporary nature, not standing, and immovable. Peace is so far good, as that the Conscience is not perfectly well without it; but right Peace it must be, or it is not good at all, which that it may enjoy, There are three things which Conscience must be 1. Pacified from. 2. Pacified by. Three things it must be pacified from 1. The three things Conscience must be pacified from are 1. The Reign of Sin. 2. The rage of Satan. 3. The displeasure of God. 1 It must be at peace from the dominion of sin. So long as Adonijah Reigneth, Solomon is in danger; while Sin is in his Power and Throne, 1 From the reign of sin. Conscience cannot be in safety. Our Peace therefore which we should seek, is not such a Peace as we are born unto, or are possessed of while the strong man is Armed; but is a recovered Peace, regained by deposing the Usurper. Like Israel's Peace after the seditious commotion 2 Sam. 20. 22. was quietly settled when Shebahs' head was off. No peace to conscience, while a Sheba up in Arms. There is a Peace indeed, when Sin and Satan are strongly armed and keep the house, Luk. 11. 21. This is no good Peace, this is the peace of a sleepy, not an awakened conscience: No war so miserable as Pax est sed Bello pax ea deterior. such a peace, when the soul is at ease in itself, at peace with Sin, at peace with Satan, at agreement with Hell; but at war and enmity with God. Conscientia pacatè optima, may be vitiosè pessima. In tali pace amaritudo mea amarissima as Bernard. or Ad pacem advenit Amara mihi Amaritudo, as Junius reads that of Hezekiah in Is. 38. 17. woe to these that slaugh now, they shall lament; Woe 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 add 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 jealousy 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 pacified 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 Lion, the rage of Satan: This latter is usually more terrible, the former more dangerous. When Sin is dethroned, the first and greatest woe 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 Believer 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, showing manifestly, our securest peace is when God doth not only restrain, but ruin Satan, not bind, but bruise him, not chain him up, but tread him down. The like Prayer, 1 Thes. 5. 23. The very God of Peace sanctify you wholly. This peace from Satan's 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 Samson, and gave him many alarms, he still judg. 16. 9 12. & 15. 14 came off with honour, and victory; They come ●ut one way, and fly seven ways. The trouble was his, the loss was theirs. Yet thus is many a poor believer often encountered, some for longer time, some for shorter, some even all their life time, are kept in bondage, through Heb. 2. 15. fear of death, and him that hath the power of Death, the Devil. They mourn, they fear, 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 Angel 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 s●de, without were fightings, within were fears; yet at another time could say, 2 Cor. 2. 14. Thanks be to God who always 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 Distress, or Persecution, or Temptation etc. Nay in all these things we are more than Conquerors through him that hath loved us, yea I am persuaded 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 Soul Return to thy Rest, O my Soul, for the Lord hath been Beneficial unto Psal. 116. 7 thee. This is that Peace which Christ hath Purchased and Bequeathed to the Believer; Peace I leave with you, my Peace I give to you. Jo. 14. 27. b. e. not Peace only with God, and with self, and with men in midst of a Raging, unquiet world, but Peace in Despite of Hell Gates, and Satan's 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 Solomon's 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 self, or sin, or Satan, but with God Reconciled through Christ. This that Peace Christ promised, which the world cannot Give, Nor Devil 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 minds through Jesus Christ, This Guards the Soul and Conscience from all the fears and assaults of Law, sin, guilt, death, hell, and Satan. In this condition the Soul lieth down in Peace, and riseth in Peace, and saith to the Godly justified Person in Solomon's words, Eccle. 9 7. Go thy way, eat thy Bread with joy, Psal. 3. 5. & 4. 8. and drink 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 tends to Purity, Tends to Peace) viz. 1. The word. 2. The blood. 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 Gospel is therefore called the word of Peace, Tidings of Peace, Gospel of Peace, Word and ministry of Reconciliation. Act. 10. 36 Ro. 10. 15. 2 Cor. 5. 18 The Gospel is the Instrumentum Pacis Christianae, God's 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 sins to us, and further giving us an Act of Indemnity against all charges, and impeachments of law sin, Conscience or Satan. 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 storms are laid in the conscience, and a calm made. Christ utttereth his voice, and the wilderness of Kadesh doth tremble; when he speaks terror, who can give peace? His word is as fire in the Bones. He sendeth his word, the Snow is scattered like wool; It's like morsels, who can stand before his cold? There is a winter, and trembling in the conscience. But he sendeth Psal. 147. 17. 18. forth his word again, and melteth them. All the mighty works wrought upon the soul, are by means of the word of Christ. By this word, Act. 10. 36. Christ cometh to the Mar. 4 50 Luk. 24. 38 soul, Preaching Peace. He saith, why are ye fearful; oh ye of little faith? why are ye troubled? why do thoughts arise in your heart? By his word he comes into the sad solitary soul, as Jo. 20. 19 he did to the Disciples. all doors being shut, and saith, Peace be unto you. Yea ordinarily (that you may wait on the word for tidings of Peace) The Peace which Christ doth create, is the fruit of the lips of his Ministers, Isa. 57 19 I create the fruit of the lips, Peace, Peace to him that is fare off, and to him that is near, saith the Lord, and I will heal him. The Ministers Feet bring Peace, by Preaching the word of Peace, Isa. 52. 7. And the feet of Believers are said to be shod with Peace, to walk in ways of Peace, through the preparation and Eph. 6. 15 preaching of the Gospel of Peace. When the minister comes to a place, or people Preaching Peace, if there be a Son, and Heir of Peace there, his Peace shall remain upon that Person, Luk. 10. 6. 2. By the Blood of Christ. This is the Procuring cause of all our Peace, Col. 1. 20. Having By the blood of Christ. made Peace by the blood of his Cross. The Peace of our Conscience is the mere issue of that blessed Personal Treaty made between the Father and the Son in behalf of undone and Ruined man; the blood of Christ being the whole price of it, and all the satisfaction to be made, Rom. 3. 23, 24, 25. " For all have sinned, and come short of the glory of God: Being justified freely by his Grace, through the Redemption that is in Jesus Christ: Whom God hath set forth to be a propitiation, through faith in his blood; to declare his righteousness for the remission of all sins past, etc. The blood of the Paschall Lamb upon the door post was the peace and security of Israel against the destroyer; Exo. 12. 23 and the blood of Christ upon the soul is the consciences security alone, against all remaining guilt and corruption of sin, rage of Satan, and danger of God's displeasure. This blood gives the soul all boldness to enter into Heb. 10. 19 the holiest, by a new and living way, and gives us assurance before God. 3. By the Spirit of Christ] This is the Procreating 3. By the spirit of Christ. and Producing cause of Peace in us, as the blood of Christ was the Procuring cause of Peace for us. For this reason, Christ and the Holy Ghost are called by one and the same name, because their end and business is the same, to procure Peace to the soul. Christ is an Advocate or Paraclete, 1 Joh. 2. 1. The holy Ghost is an Advocate or Paraclete, Joh 14. 16. The word is the same in the Original: But here is the difference, Christ is our Advocate, the holy Ghost is God's Advocate: Christ is our Advocate with the Father, procuring peace: the holy Ghost is an Advocate or Paraclete from the Father producing peace. Christ is our Advocate to God, prevailing with him for granting peace: The Spirit is God's Advocate Jo. 15. 26 & 14. 16, 26 Gen. 8. 11 to us prevailing with us to entertain peace: This is the Dove with the Olive branch, which goes and returns till the waters are assuaged, dry land appear, and danger be over. This applies the word and promise which proclaims our peace; this applies the blood of Christ which procures our peace; this hath the last hand, and consummating stroke in our peace making. Therefore this joy and peace of conscience is denominated from the Spirit, joy in the holy Ghost, Rom. 14. 17. The fruit of the Spirit is joy, Peace, Gal. 5. 22. CHAP. IU. The Offices of Conscience. III. IN our definition of a good conscience, Chap 4. The Offices of conscience. I said it was that conscience which being purified and pacified, doth regularly perform all his Offices.] Conscience is absolutely the greatest Officer under Heaven, and is without contradiction the greatest Representative in all the world, it is Gods immediate Vicegerent, hath a delegation from God: Whence we commonly say, vox Conscientiae, vox Dei. The voice of God is in the voice of Conscience. And the Acts of Conscience are the Acts of God; what conscience doth bind or lose on earth in foro suo, God doth ratify in heaven in foro suo, 1 Joh. 3. 20, 21. So that what the Canonists impudently and blasphemously assert of the Pope, we may in a safe and modest sense apply to conscience. Deus & Papa (say they) unum habent Consistorium; a bold and impious saying. Deus & conscientia unum habent Consistorium. A true saying. God and the Pope have but one Consistory or Judicatory, say they: God and Conscience, say we, Prov. 20. 27. The Spirit of man is the candle of the Lord. Pluralist respectu Officiorum non Beneficiorum. Conscience hath four Offices. Now conscience is a Licenced and allowed Pluralist, hath four distinct Offices. 1. Prophetical, or Ministerial. 2. Regal or Magistratual. 3. Testimonial, or witness bearing. 4. Judicial, or sentence passing. Consciences Ministerial Office. 1. Consciences first office is Ministerial or Prophetical, that is, to do the Office of a Minister, Watchman or Seer, to give warning from God, from whom it hath his Commission, Ordination, and Station, all Jure Divino: To warn, inform, direct, reprove, admonish, charge; See you refuse not him that speaketh within you. This is your Domestic Chaplain, to whom (as Jotham said to the men of Shechem) you must hearken, that God may hearken Judg. 9 7. unto you. We dislike that a Minister should be dumb in his charge, or a Watchman should sleep on the Sentery; take heed of maintaining a Conscience,; or silencing a speaking conscience: In Libera Civitate Linguas liberas esse oportet, Augustus was wont to say. Say thou, among Freemen conscience should have his freedom preserved, at least as to his own charge. Give thy conscience all freedom to inform, propound, yea reprove and smite. This Liberty of Conscience none will question, all will contend for: There is some other Liberty of Conscience the world cries out for; I dare not plead for that: But give conscience leave to be bold with thee; it will give thee boldness another day, that thou shalt assure thy heart before God. We called it Tyrannical, and Antichristian dealing when the Prelates outed, suspended, and deprived the godly and faithful Ministers for delivering God's mind, and rebuking the sins of their wicked hearers sometimes: Take heed thou tread not in their steps, to interdict, and silence thy own conscience; this is more to be harkened to in many cases, than any Divine, or Minister whatsoever; this is the mouth of the Lord, the Candle of the Lord, searching and discovering Pro. 20. 27. the secrets and inward things of the belly: We say conscience in some cases is above all witnesses, a thousand witnesses; it is a thousand Preachers too: God saith to conscience as he Conscientia mille Ministri. did to Moses once, Exod. 7. 1. See I have made thee a God to Pharaoh, and Aaron thy brother shall be thy prophet: Conscience shall be to me in stead of a mouth, saith God, and to thee in stead of God, as Moses was to Aaron, Exo. 4. 16. Consciences second office is Regal, or Magistratuall, 2. Consciences Regal office. a higher office than the former. Conscience hath a commanding, and legislative power to bind even kings in chains, and nobles with fetters of iron. He is thy Perpetuus Dictator, whose dictares are Laws; They were a law to themselves, Rom. 2. 14. This king may neither be deposed, nor resisted, but ever informed, counselled, and treated with, and then ever obeyed as God's vicegerent. Whosoever cast off the imperial commands of conscience, God saith to them as he did to Samuel concerning Israel, 1 Sam. 8. 7. They have not rejected thee, but they have rejected me, that I should not reign over them. God giveth to conscience a large Commission, and saith to it, as to Eliakim in the day of his investiture in his office, I will cloth thee with a new robe, and commit the government into thy hand; The key of the house of David will I lay on thy shoulders; Thou shalt shut, and none shall open; thou shalt open, and none shall shut, Isay 22. 21, 22. What conscience peremptorily commands, or forbids, is more to a godly man, than what Kings, or States command. And the religious man resolveth Conscientia mille Reges, mille Leges. rather to disobey any unjust commands of Kings or States, and fall under any displeasure of men, then to go against the dictates of his own rightly informed conscience. We are not careful, O King, to answer thee in this Dan. 3. 16. matter, said they to Nabuchadnezzar, although they heard his express commands, and saw the fiery furnace before them. Julian the Apostate forbade the Christians to sing Psalms; Risui ei catui furias suas esse intellexit. Magd. cent. 4. cap. 3. the very women, and virgins did purposely sing the louder, when the Emperor was to go by their doors, that he saw his wrath was by them derided: And those Psalms they picked out that condemned his Idols, as that Psalm, 135 ver. 15. 16, 18. Conscience rides in the second Chariot, and is Gen. 41. 40 43. 44. solo Deo minor, & soli Deo secunda. Without thee (saith God to conscience, as Pharaoh once to Joseph) shall not man lift up his hand or foot: Only in the Throne will I be greater than thou. Conscience hath a kingly, or magistratuall power, but must not exercise an Arbitrary power. It must be itself at his beck who is in the Throne: Of whose subordination to God, and his written Word, and Law, we shall speak afterwards in his proper place. His third office is Testimonial, or to bear Consciences Testimonial Office. witness, Rom. 2. 14, 15. The Gentiles who had not the Law in Tables of stone as had the Jews, had the Law written in their hearts, which did show itself in this work of Conscience, Their consciences also bearing witness, Rom. 2. 14. 15. etc. This is the witness in a man's self, a greater testimony then that of John. This is the Epistle of Christ written in the heart. Our rejoicing is this, The testimony of our conscience, 2 Cor. 1. 12. A testimony and certificate which Gods Spirit doth attest to, and consent with, Rom. 9 1. My conscience bearing me witness in the holy Ghost. In the mouth of these two great witnesses the state of a Christian is established. For the Spirit itself witnesseth with our spirit, that we are the Rom. 8. 16 sons of God, Rom. 8. 16. This testimony of conscience is above a thousand witnesses, be it Conscientia mille testes. for thee, or against thee, 1 Job. 3. 19, 20, 21. Turpe quid acturus, te sine teste time. Take heed wheresoever thou art, what thou dost; Conscience will out with all the secret passages it hath observed. It is like Joseph among his brethren, who carried home their ill report to their father, and made them much anger. Thou never sinnest without a spy, or Gen. 37. 2. an observer, and informer. Do therefore as was said of Mr. Latimer, who being examined in private, spoke more freely, till he overheard one behind the Hang (whom he saw not present) to take in writing what he said; then he spoke more warily. Take heed what thou dost remotis arbitris. Curse not the King, no not in thy thought (conscience. the margin reads it, scientia Arias Mont. conscientia, Junius) Nor the rich in thy bedchamber, for a bird of the air shall carry the voice, and tha● which hath wings shall tell the matter, Eccles. 10▪ 20. Thine own conscience may be that bird Elisha did relate what was in agitation at the 2 Kin. 6. 12 King of Syrias Council-table, yea what passed in his Bedchamber. Such an observing witness hath every one continually with him, do he good, or evil. Conscience is a witness, and is like one of those two famous witnesses spoken of, Revel. 11. 3. who prophesied in sackcloth, despised, and opposed by the men of the world, as the great Rev. 11 3. 5. 6 etc. heart troubler, and world's tormenter; they rejoiced, made merry, and sent gifts when they were slain; these brought all plagues from heaven among men, and could shut up Heaven itself, fire came out of their mouth; yet kill this if thou darest, and keep it down if thou canst, it will rise again after a few days, stand upon his feet; the sight thereof will terrify and dismay thee, but thou shalt know it will go up to Heaven, there to accuse and condemn thee. 4. The fourth Office of conscience is Judicial Conscienecs' judicial Office. and Judge-like] It doth pass sentence on thee, and read thy doom: Hence men are said to be convicted of their own Consciences, Joh. 8. 9 Some are said to be self condemned, Tit. 3. 11. Happy is he that condemneth not himself, Rom. 14. 22. If our heart, that is, our conscience, condemn us, God is greater than our hearts, to condemn us further; But if our heart condemn us not, then have we confidence towards God, 1 Joh. 3. 20, 21. Consciences sentence is the forerunner of the last judgement. Praejudicium Divini judicii, as Joseph interpreted the two prisoner's dreams, Pharaoh made it good. Hic crucem sceleris precium tulit, alter honores. Gen. 41. 13. It came to pass, saith the Butler to Pharaoh, as he interpreted to us so it was; me he restored to mine office, him he hanged: Joseph is then said to hang the one, and restore the other, because he foretold it so, and it fell out accordingly; so conscience is said to absolve and condemn, because according to the sentence of this lower Court and Judicatory of conscience, usually is the last sentence of that highest Court in Heaven. If my conscience Job. 31. 35. 36. clear me, let my adversary write a Book, and Libel against me, I shall wear it as a Isa. 50. 8. Crown: my witness is at hand, and he is near 1 Sam. 2. 25 that justifieth me: But if my conscience Libel against me, who shall Apologise for me? If a Quamquam humana sub tersugiem judicia, judicium propriae conscientiae fugere non valeo. Bernard. man sin against another, the Judge shall judge them, but if a man be condemned by himself, who shall be his Dayman? I may fly man's judgement seat, or stop the Judge's mouth: but I cannot escape the Bar, nor stop the mouth of my own conscience. — Prima est haec ultio, quod se Judice nemo nocens absolvitur, Improba quamvis Gratia fallacis Praetoris vicerit Vrnam. Juven. Sat. 13. I might add to these four named Offices of Consciences registeriall office. conscience a fifth, his Registerial Office; for conscience is the great Register, and Recorder of Vbicunque vado, conscientia mea ●●e non deserit sed prae s●ns ad s●s●it, & quicquid facio scribit. Bernard. the world: It is to every man his private Notary, or Secretary, keeping notes, or records of all his Acts, and Deeds. Hence it hath his name Synteresis given it. Conscience hath the Pen of a ready writer, and takes in short hand and in an illegible character from thy mouth as fast as thou speakest, yea from thy heart what thou contrivest; consciences writing, at present is not legible; as that which is written with the juice of a Lemon is not to be read by Daylight, but against the fire by night you may read it; so consciences writing will be read by fire light of distress, or in that day when Heaven and earth are on fire, then shall this book be opened, and the cipher be discovered. Conscience is the poorest man's Historiographer, who hath no Chronicler to write his Story. Every man's Acts both first and last are written in the Apocryphal Book of conscience: The sin of Judah is written with the pen of iron, and with the point of a Diamond; it is graven upon the Table of their heart, Jer. 17. 1. It is not the lot of every mean man to have his Acts and memory perpetuated; it is the honour of Kings, and sometimes of some other more eminent persons; of David it is said, 1 Chro. 29. 29. Now the rest of the Acts of David the King first and last, behold they are written in the Book of Samuel the Seer, and in the book of Nathan the Prophet, and in the Book of Gad the Seer. But of every man of whatsoever quality, it may be said, the rest of his Acts though they be not mentioned in the book of the Chronicles of the Kings, yet first and last they are all written in the book of the Chronicles of conscience by Syneideses the Seer, and Synteresis the Recorder. Now to draw to a conclusion, conscience I said was then a good conscience when it doth discharge all his forenamed Offices. A Magistrate, a Minister, a Judge, a Witness, is then good, when each of them is good in his proper place and function; and indeed that every one is in truth, which he is in discharge of his particular Calling: Then is conscience good when it doth officiate well, and doth the part of a Minister, of a Magistrate, of a Witness, and of a Judge. In these four tespects, I may say of conscience, Ipsa indicat, ipsa imperat, ipsa observat, ipsa judicat, as Bernard excellently, Ipsa testis, ipsa judex, ipsa torture, ipsa carcer. Ipsa accusat, Lib. de. consc cap. 9 ipsa judicat, ipsa punit, ipsa damnat. A good conscience is a good Minister, a good Magistrate, a good Witness, a good Judge, the best of friends; but an ill conscience is an observer of thee, will be an informer against thee, and both thine adversary, and accuser, and witness, and Judge and Jailor, and Executioner, and Tormentor too, the worst of enemies. Hence flow five Corollaries, or conclusions. Corollary 1. Conscience is to perform his two first Offices, viz. of a Minister to inform and direct, and of a King to command and prescribe before a work is to be done, or when in fieri. Conscience should call in Understanding and Faith to advise with; and herein imitate God, who Gen. 1. 26. intending to Create Man, propounds his Action, propounds his End, and propounds his Model: Let us make man in our Image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattles, and over all the earth etc. So should we say, Let me upon deliberation do such an Act after such a manner, to such an end. This is to Act according to conscience, and consequently according to God. Corollary 2. When a work or action is already done, In facto esse, conscience is to discharge his two last Offices of a witness, and of a Judge, to accuse or excuse, to approve or reprove, and so to pass sentence. Thus did God after every days work finished, he reviewed his work, and saw with much content and fullness of approbation, it was good; And at last, Gen. 1. 31. God saw every thing that he had made, and behold it was very good: So should we review all our actions before we pass from them to new businesses. Let thine eyes look right on, and let thine eyelids look straight before thee; Ponder the path of thy feet, and let all thy ways be established, Prov. 4. 25, 26. There you have these two rules, in the well learning and practising, whereof lies the chiefest business of Practical conscience. Coral. 3. When a man goes wilfully against the two first Acts, or Offices of Conscience; viz. Ministerall & Regal; he commits the highest sin, and draws on the greatest guilt. Maxima violatio Conscientiae maximum peccatum. Ames. What made the sin of the lapsed Angels unpardonable? but because they went against a full and clear light of a fully informed conscience, and divinely irradiated understanding: Their sin had many ingredients of that sin against the holy Ghost in it, being committed against clear light, much received grace, with full consent of will, having much of malice in it; therefore no wonder it became unpardonable. And whence is it that the sin against 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 despite 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 than of ignorant: England's sin greater than the Indieses, Judas' perfidiousness worse than saul's 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 replied 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. testimonial, and judicial, 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 blown) takes hold of him; cain's mark is job. 20. 26. upon him; His punishment is greater than 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 fearful was Herod's case, to be given up to worms to eat him alive? Infinitely more dreadful to be given up to this worm of conscience to be eaten up both alive, and dead. How doleful a sight is it to see a wolf, or a Cancer, on the woman's 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 painful 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 terror 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 leaps, 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 worm 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 broke the neck of conscience, that at last broke 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 macere●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 shipwreck for poena damni, it is the greatest loss; 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 winds blustering abroad about our ears, pain us not; but a little wind enclosed in the bowels, how much doth it torment, and put the body into the extremest 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 steel shall strick him through; It is drawn, & cometh forth of his body; The glistering sword cometh out of his Gall; Terrors are upon him. All darkness is hid in his secret places. (h. e. he hath an Epitome of all the woes and miseries of Hell in his soul) a fire not blown shall consume him, as Zophar excellently Allegorizeth; Job. 20. 24. 25. 26. Coral. 5. When conscience hath done all these four 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 seen what a good conscience is. h. e. when it is purified, and when it is pacified; purified from Ignorance, Error, deadness; pacified from the reign of sin, 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 Office in due time and place, of a Minister, of a King, of a Witness, and of a Judge. And thus much of good conscience in general. CHAP. V Of several good Consciences in particular, and first of the Conscience in which Faith is. HAving hitherto treated of the good conscience in general, we shall now descend to speak of some Particulars, and give you in the several sorts, and best kinds of good consciences, that are to be found in all the Scriptures commended to us, that when you see such an one, you may know a good conscience again, and say there goes a good conscience. Ten particulars I shall recommend to you, and after speak 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 only 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 joins faith and the good conscience together, viz. cap. 1. v. 5. & v. 19 & cap. 3. 9 Indeed they cannot be parted. The life of faith is ever bound up in the life and bundle of good conscience. There is no good faith, where not good conscience; nor yet good conscience, where true faith wanting; where you see the one, look and you shall find the other. These two are like the Churches two breasts Cant. 7. 3. compared to two young Roes that are twins, that are bred and fed, and grow, and thrive, and decay, and live, and die together. The best Gold, and this Bdellyum of a good conscience is not where to be found, but in the Havilah of Faith. Faith it is which purifyes the Gen. 2. 12. heart, Act. 15. 9 and mends the conscience; The Tree of Life only grows in Paradise; good conscience only in Faith's Garden. Faith is the grace and sheaf, To which all other graces and sheaves must bow, and do their obeisance: This casts her crown at the feet of Christ, therefore they all set their crowns on the head of this. Faith mends, and commends every thing; Faith gives being, denomination, and acceptation to every Gospel Graee, and comfort, and duty. No love without Faith, Gal. 5. 6. Phil. v. 5. No obedience but obedience of Faith; Rom. 1. 5. & 16. 26. No Repentance without Faith, Mar. 1. 15. so faith and patience. Heb. 6. 12. Faith and hope, 1 Pe. 1. 21. No joy but joy of Faith, Phil. 1. 25. No works but works of Faith, 1 Thes. 1. 3. No duties without faith. The prayer of Faith, jam. 5. 15. Hearing of Faith, Gal. 3. 2. No life but the life of Faith, Gal. 2, 20. This is the salt that seasons every sacrifice. So look first for Faith when thou imaginest thou hast a good conscience. Let us draw near, saith the Apostle, Heb. 10. 22. with a true heart, in full assurance of Faith, having our hearts sprinkled from an ill conscience, etc. No true heart, no assurance, nay no Faith where no good conscience yet. Nor good conscience to be looked for, where Faith is not first to be found. Among the Heathen Sages and Philosophers you may read good Sentences, hear good expressions, find some good Actions, but no good consciences, because without Christ, and without Faith: Among a thousand Civilised, moral persons not one good conscience, because no Faith. For it is the Apostles Rule, Tit. 1. 15. To the unbelieving and impure is nothing pure, but even their mind and conscience is defiled. None were found among the ordinary sons of men, men of better tempers, sweeter natures, lovely and praiseworthy Deportments, for Personal and Heroic virtues; for sundry memorable say, and generous actions, than were Titus, Trajan; Hadrian; Antoninus Pius, Antoninus Verus his Brother; yea Valerian, and that so much detested Julian; yet nothing of good conscience in any of them, all strangers to the knowledge and Theory of it. All Enemies to the Practice and Power of it. All Persecutors of the truth in their several times and reigns. Titus is called Amor & deliciae generis humani. Trajanus alioqui civiliter bonus, & laudatus princeps, ob justitiam & humanitatem adeo clarus, ut postea laetae acclamationis quoties Crearetur Caesar praebuerit formulam; sis faelicior Augusto, Melior Trajano; dixisse fertur praefecto praetorij gladium ei tradens, Hoc Ense contra hostes utere si justa mandavero; contra me, si me videris injuste agere, etc. Hadrianus ingenio excelluit, omnium doctrimarum capacissimus— Dixisse fertur, Imperatorem erga unumquemque debere esse talem, qualem si privatus esset, sibi vellet esse imperatorem; at in Regu● Christi nullas portas regi gloriae aperuit, sed inter milites est qui Christum crucifigunt, Cent. Magd. Cent. 2. cap. 3. De persecut. sub Traiano, & Hadriano. Antoninus Pius, solitus est dicere, se malle unum civem servare quam mille hostes Occidere. M. Antoninus Verus, ingenio & erudition valuit, Philosophi nomen adeptus est. A Philosophiae studijs, nec imperij negocijs nec Bellicis occupationibus unquam se avocari, aut distr●hi passus est— ex illis optimus imperator formatus, multa in Remp. Rom. contulit praeclarissima merita. Talem se omnibus praestitit, ut ab omnibus amatetur — At quo in suos commodior, eo in Christianos gravior hic Antoninus. Cent. Magd. cent. 2. cap. 3. Valerian a most bloody, and Raging perecutor was princeps laudatus, de quo scribit Trebellius, cum senatus authoritate Censor crearetur, in senatusconsulto has fuisse voces, Valeriant vita censura est; ille de omnibus judicet, qui est omnibus melior. Ille de senatu judicet, qui nullum habet erimen— ille cui nihil potest obijci de vita nostra sententiam ferat— hunc censorem omnes accipimus hunc omnes imitari volumus. cent. 3. cap. 3. Julian equal to any of them, scientia Philosophia & Graecarum litterarum in eo magna fuit. I● studijs tanta assiduitate usus est, ut semnum defraudans suum totas noctes interdum, illis daret— similis Tito existimatus, bellorum successibus Trajano comparatus clementia Antonino Pio, moderatione M. Aurelio Antonino litteratum scientia magnis Philosophis. Magd. Cent. 4 Cap. 3. Hold faith and a good conscience, saith the Text: Hold the mystery of faIth in a pure conscience, 1 Tim. 3. 9 Good conscience is the Ring, faith the Gem and Jewel, enriching and adorning this Ring; Good conscience is the Cabinet, faith the Pearl locked up in it. Good conscience the Ship, faith the Merchandise; that the Field, this the Treasure hid in it; faith the Apples of Gold, this the Pictures or Tables of Silver, in which it is set; Faith is the Christians eye, good conscience is the Christians eyelid; with the eyelid men cannot see at all; no sight at all in conscience where faith is not; nor can the best eye see long without the eyelid to cover, and defend, and guard it from dust, and other injuries; faith, without conscience keeping it, will soon decay. Faith is the wise virgin's Lamp, good conscience is the Oil that feeds it; or make faith the Oil, good conscience is the Vessel that contains it; what can the Lamp do without Oil, or Oil without a Vessel? So what's Faith without good conscience, or this without that? But to conclude this correlation and agreement between faith and conscience, or the relation and pre-eminence of faith to conscience, with that of the Apostle, 1 Cor. 11. 8, 9 11, 12. speaking of the relation between man and wife, made to be meet helpers each for other: So is faith to conscience, so is Gen. 2. 18. conscience to be to faith; it is not good nor safe for either to be alone. The man is the glory of God, the woman is the glory of the man, saith he, ver. 7. So say I, faith setteth the Crown on Christ's head, is his glory; good conscience sets the crown on faith's head, is faith's glory. For though there be two great preeminences which faith hath above Conscience, the same that the man hath above the woman: 1. That the man is not of the woman, but the woman of the man,] hoc est, taken out of man; so faith is not out of conscience, but conscience out of faith. 2. Neither was the man created for the woman, but the woman for the man] Nor was faith created for consciences use, but conscience for faiths. Yet he concludes, v. 11. Nevertheless neither is the man without the woman, nor the woman without the man in the Lord] So neither is faith without good conscience, nor can good conscience be without faith in the Lord: For the Relation is Reciprocal, and the dependence and benefit mutual, ver. 12. For as the woman is of the man, so is the man also by the woman; but all things originarily and primarily of God] So also here it is, as good conscience is of faith, so faith is by good conscience; but both of God for mutual comfort, and delight. And from this couple the Church is propagated and increased to this day. These two as Leah and Rachel, build up the house of Israel; faith bearing children to the Church on good consciences knees, and good conscience bringing up those children, which faith hath borne at her breasts; as Ruth brought forth children for the comfort of Naomi, and Naomi brought up those children for the ease of Ruth. Hold Faith, and you are sure of a good Conscience. CHAP. VI Of a pure Conscience. THe second good conscience is the Pure The Conscience of purity. Conscience] The fine Linen, clean and white, Rev. 19 8. is the righteousness of Saints, and the Lamb's wife's ornament. The pure, clean, and undesiled conscience, is the inherent and internal righteousness of the Saints, and the Ornament of the Christian. Of this good conscience the Apostle speaketh often to Timothy, 1 Tim. 1. 5. The pure heart, and good conscience, and faith unfeigned, put together; and 3. 9 Holding the mystery of faith in a pure conscience, 2 Tim. 1. 3. I serve God from my forefathers with a pure conscience. The former goodness of conscience by means of faith, makes the conscience good before God, the justified conscience. This of purity makes it good before men, the sanctified and renewed conscience; that was by the blood of Christ; this is by the Spirit and Grace of Christ. Of this we have spoken somewhat already, chap. 2. therefore shall need to say the less here; Blessed are these pure in heart, they shall see God, Mat. 5. 8. And 1 John 3. 3. He that hath this hope of seeing God as he is, must purify himself as God is pure. God is a God of pure eyes, and cannot. Good conscience is of Hab. 1. 13. pure eyes, and must not behold iniquity. Great are the comforts, benefits, and privileges of this pure conscience; and high are the promises made to it. With whom will God show himself pure, but to and with the pure? And to the froward he will show himself Psal. 18. 26. Leu. 26. 23, 24. as froward. To them that walk contrary to him, he will walk contrary to them; Who is he that shall ascend the hill of the Lord? Or who shall stand in his holy place? He that hath the clean Psalm 24. 3, 4, 5. hands, and the pure heart, who hath not lift up his soul unto vanity— This is the man who shall receive the Blessing of the Lord, and righteousness from the God of his salvation. In the pure water thy face may be seen, which cannot in muddy water. In a pure conscience God's face is to be seen, no where else in earth; and by none in heaven, but by the pure in heart. This is the Mountain of transfiguration, where Mar. 9 1, 2. alone the Kingdom of God is seen coming with power. This is the only Isle Patmos, where Rev. 1. are the Revelations and Visions of the Son of man: Here is God's Book with seven Seals unsealed. This is the Sanctum Sanctorum (beyond that in Solomon's Temple, all overlaid with pure Gold) in which God doth dwell, sit upon a Mercy-Seat, and make known his mind; giving answers whensoever consulted with, and enquired after herein. The pure conscience is the Heart after God's heart, who is all for pureness, he loveth Righteousness, and hateth all uncleanness. No Sacrifice in which was any Blemish or Spot Psal. 11. 7. & 45. 7. was to be offered; no Sacrifice with Leaven; no Priests son might come near to Officiate, Leu. 1. 3, 10 Leu. 2. 11. Leu. 21. 18. in whom was any blemish; no High Priest presume to sacrifice in any legal uncleanness on him. But his standing Rule is, I will be sanctified in them that draw near to me. Leu. 10 3. None were to come in to the Persian King, but such as were first purified, and had passed through twelve whole months in a course of purification, Esth. 2. 12. What manner of persons ought they to be then, that shall come before God, either to wait on the Ministry, or to partake of Ordinances? And what measure of Purification should we come addressed withal? Now this Purification is that of Conscience especially, Heb. 9 14. and 10, 22. Therefore wash thy heart, O Jerusalem, that thou J●r ●. 14. Mat. 23. 26. mayest be saved; Let not vain thoughts lodge in thee, Purge the inside of the cup, and platter, O Pharisee, that thy outside may be clean also. But in these days there is much of Liberty, little of Purity of Conscience. Shall we call them pure with the bag of deceitful weights? and with the wicked Balances? as the Prophet Micah saith, Micah 6 10, 11. Are there yet the Treasures of wickedness in the house of the wicked, and the scant measure which is abominable, and shall these be counted pure? There is a Generation indeed pure in their own eyes, who are yet not washed from their filthiness: There is such a Generation, O how lofty are their eyes! and their eyelids lifted up, Prov. 30. 12, 13. speaking too lively of such a generation as ours is. Shall we say such have any thing of conscience or grace in them, who can live loosely, speak scurrilously, and scoff at purity, holiness, strictness, and all piety? Where shall the wicked and ungodly appear, if only the pure in heart are blessed? Take heed then of all impurity, and defilement by any allowed sin; whatsoever weakeneth Purity, wasteth Peace; Conscience is the Temple of God; whosoever defileth this 1 Cor. 3. 17 Temple, destroys it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is) and him will God destroy. The cra●●●r flaw in the Bell, not so much lesseneth the soundness, as marreth the sound of the Bell. How few good Consciences are there then in these impure and licentious days to be found, when purity and strictness is exploded as a badge of a carnal, legal, abject, and low spirit? and boldness, looseness, frollicknesse, accounted Gospell-like walking, and the only proof 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 ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world. The righteous God loveth righteousness, 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 King's Coin hath his Image within, as well as his Superscription without the Ring; the Christian must have his Image within, or it is in vain to subscribe ourselves, and to be surnamed by the Es. 41. 5. name of Israel. The right faith of the Gospel 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. Heart's pure, Jam. 4. 8. Minds pure, 2 Pet. 3. 1. Ways 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 Solo●●● had not a Vessel in either of his houses, that at Jerusalem, or that of the Forest of Lebanon, but was all of pure Gold, he would be served in no other, 1 Kin. 10. 21. God will have no other Vessel in either of his Houses, that of Jerusalem, the Church Triumphant, or this Countryhouse (as I may call it) in the Forest of Lebanon, the Church Militant, but what is of pure Gold, of beaten, tried, and refined Gold: Silver was nothing esteemed in the days of Solomon: Civility and external Morality is too mean for God, too base to enter Heaven. The King's Coin, I said before, hath his Image on it; it hath first his Image on the one side, and then the King's Arms, or the Kingdom's Arms on the other. Such is the right Christian, he hath this Image and Effigies of God, Purity and Righteousness stamped on the one side of his conscience, and the King's Arms, or the Kingdom of Heavens Arms on the other, Peace, and Joy in the Holy Ghost. The Kingdom of God, saith the Apostle, (or if I may so call them, the Effigies and Arms of the Kingdom) is Righteousness and Peace, Joy in the Holy Ghost, Rom. 14. 17. It is observed that the floor of Solomon's 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 mind and will of God, that not only those holy glorified Saints that are within the Veil 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 holiness, although not the same measure. Purity is the floor 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, unclean, profane, impure; Sincere Purity and integrity how they differ. is opposed to false, deceitful, counterfeit, hypocritical, imaginary. Every sincere man is really pure, and endeavours so to be found; but every pure-seeming person is not sincere, nor doth intent 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 unfeigned. 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 soundness, 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, only because upright and sincere: Sincerity is Earth's highest perfection; we cannot go higher: Innocency was Paradises, purity is Heavens. Of this conscience Paul speaks, 2 Cor. 1. 12. Our rejoicing is this, the Testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, etc. In which words four things are very remarkable: 1. What is the best temper and complexion of conscience. 2. What the clearest marks and best proofs 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 marks 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 wisdom [in sincerity, not in fleshly wisdom] the more of that, the less of this: Not in fleshly wisdom, but by the grace of God; nothing so opposite to God's grace, as humane and carnal wisdom, if the one increaseth, the other ever decreaseth. 4. But the fourth thing is the benefit of such a constitution, and freedom from this distemper, which is above all expression. It maintains the soul in a plight of rejoicing, and in a state of glory, as it were amidst many pressures, when the outward man was overburdened, sentenced to death, and despairing of life, and of all outward relief, vers. 8. We were pressed out of measure, above strength, insomuch that we despaired even of life; but we had the sentence of death in ourselves &c. yet there as in another place, 2 Cor. 6. 10. he saith, As sorrowing, yet always rejoicing; As dying, yet behold we live. Blessed be a good God, and well far a good conscience for it: It makes such an alteration, that like the night stars, 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 appear; so the good of this conscience is most seen 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 possess all things. Oh the Cordials sincere conscience feeds the afflicted soul with! The Greek word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] translated Sincerity, 1 Cor. 5. 8. and 2 Cor. 1. 12. is a very elegant and most significant word, signifying that trial 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 Sun, 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 Latin word [Sincerus] signifies that which is without all mixture, as Mel sinè Cera, honey without any wax or dross, bread without Mar. 14. 3. leaven, wool undyed; sincere milk (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 2.) which hath no mixture, nothing but milk; like that precious Spikenard in the Alabaster Box 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pure, and natural 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 cloak of craftiness, makes a man like Jacob in his time, a plain 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 fancy, or our own advantage, but as of sincerity, but as of God, and in the sight of God, speak we in Christ. So 2 Cor. 4. 2. We walk not in craftiness, or handle the word of God deceitfully. Where is sincerity, there is an Identity ever and a sameness between heart, tongue, and hand, between outside and inside; what he seems, he is, what he promiseth he performeth, as was said before of Origen, Docuit vixit, He taught & lived, alike. vixit & ut Docuit, and lived & taught Micaiah shown his sincerity, when he resolved not to concur in the Agreement of the Prophets, to please their Sovereign Lord the King: But what the Lord saith unto me, as the Lord liveth, that will I speak, 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 minds of their Sovereign Lord the People. But as for me, saith he, I spoke as it was in my heart, Josh. 14. 7. And I fully followed the Lord, vers. 8. Sincerity abhors equally both fear and flattery, and declines alike unnecessary opposition and unwarrantable compliance. The sincere man's 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 glass. Purity is the glory of Gold: Perspicuity and Transparentnesse of Glass; both are the glory of the sincere man, who is both Glass and Gold: Transparent Glass; 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 mould, 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, owns nothing but what will endure the Sun: To God he saith often, Examine me, O Lord, and prove me, try my reins, 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 Ministry 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 man's conscience, he offers to approve himself in the sight of God, 2 Cor. 4. 2. Let the righteous smite me, it shall be a kindness; and let him reprove me, I shall not take it ill. Yea, he is the man who can be tried by God and his Country; Ye are witnesses, and God also, how holily, and justly, and unblamably 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 Book 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 work beforehand, if ever he should have his deal called in question, that he should never be touched in his sincerity: So shall my righteousness 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 Laban's Gods. Search all my stuff, discern what is thine, spare not; what hast thou found among all my householdstuff? Set it before my brethren, and thy brethren, I ask no favour. Oh the boldness and braveness of sincerity! Nec Proprium veretur judicium de se nec alienum, Bernard. joseph's 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 sack's mouths we brought again; how then should we steal out of our Lord's 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 himself, he is all one as if you look on: He is as the clarified honey, clear to the bottom; he is like the twelve Gates of the holy City, Rev. 21. 21. each Gate was of one piece, and that of pearl, one solid and entire rich pearl, it was not artificially made and joined together, but one natural rich pearl: Such is the sincere man, all of a piece, nothing but one solid pearl. The Ark was pitched within with the same pitch which it was pitched without withal; such is the sincere man, within and without alike, inside and outside all one: Yea he is rather better than he shows; as the King's daughter, whose outside might sometimes be sackcloth, yet was all glorious within, and her inward garments of wrought gold. Or as the Temple outwardly Psal. 45. 13 nothing but wood and stone to be seen; inwardly all rich, and beautified, especially the Sanctum Sanctorum (when the Veil was drawn) was all Gold; The very 1 Ki. 6. 30. floor as well as the roof, 1 King. 6. 30. was over-laid with Gold. Such a one again if you leave him to himself, he will be just and faithful, for he is a law to himself. When Jacob had received the Corn from Egypt, and his money returned, he sent back the money which he might have concealed; but where had been his conscience then? and where had been his integrity? Take the money with you again, peradventure it Gen. 43. 12. was an oversight and mistake in them, when they parted with their commodity, not to demand your money; but it would be a gross oversight, and foul mistake in me, to take their goods without a valuable consideration; Let my righteousness answer for me with whomsoever I have to deal. 4. The sincere man may have divers failings, 4. Note. and be subject to divers temptations; yet doth he never allow himself in any known evil; therefore is he called perfect in respect of his aim, intention, and purpose of mind. 2 King. 20 3. I beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight, said gracious Hezekiah: My heart was perfect, though my ways were not perfect: I can say with comfort, my desires were perfect, though I cannot say in truth, all my do were perfect. The sincere man lives not after the world, though he lives in the world; he wars not after the flesh, though he walk in the flesh, 2 Cor. 10. 3. But he resisteth every known evil, and rejecteth every known error; he purifieth himself as God is pure. God seethe all the 1 Jo. 3. 3. evil that is in the world, and in hell, in men, and in Devils, yet is he not polluted with any, but abhorreth it all: So a good man seethe much evil in others, and keeps himself pure; he seethe many evil imaginations cast in, and evil inclinations stirring in himself, but he approveth none of them; but purgeth himself (that is) he hath a stirring principle of grace will work out any sin. As a living Fountain, if you cast mud into it, will not rest till it hath purged itself; or as new wine, or beer, that hath life and strength in it, when thick and troubled, yet by degrees worketh itself clear, and pure. A puddle doth not so, but was dirty and thick before, and if you cast any dirt or filth in it, there it lies, and makes it worse. jacob's Sons had money put into all their Gen. 42. 28, 35. Gen. 44. 12. sacks at one time, and a Cup put into Benjamins' sack at another time: but they took not the one or the other, and when they came to know of it, they approved of neither. A sincere heart is best known by what it allows or disallows: What I do, I allow not. Rom. 7. 16, 17. For what I would, that I do not, but the evil which I would not, that I do. You may find a sincere man doing an evil, never shall you find him loving an evil, justifying, or defending any evil, this destroys sincerity. Sin and sincerity may stand together, but not love of sin, and sincerity. 5. The sincere man holds on his course, and he that hath clean hands shall be stronger, and Note. 5 stronger, Job. 17. 9 The vessel of gold wears brighter and brighter, by use to the last; The gilded Cup wears paler and paler, till all the gild is gone. This man altars not with weather and times, and success, or any wearing you put him to; but like the green Bay-Tree, keeps green all winter. Time's may alter, he altars not. He sets his watch only by the Sun, whereas an other sets his by the parish Clock, or his neighbour's watch. He order his conversation by Rule, not Example, by Rule, not Opinion, men and opinions vary every day; But Consciences Rule is the same yesterday, to day, and for ever. All flesh is grass, and all the glory of man's wit and parts, are as the flower of the Field; The man with ereth, and his opinion fadeth, but the word of God endureth for ever. The dead fish 1 Pet. 1. 22 24 ever swims down the stream, the living can, and doth swim against the stream; Therefore sincerity is best seen, in times when Satan is let lose, in places where Satan hath Rev. 2. 13. his Throne, where there are few encouragements from present times, or persons to persist in a godly way; but many discouragements. Nicodemus shown his sincerity in sticking close to a condemned Christ. Jo. 7. 51. Joseph of Arimathea, his love and sincerity to a crucified Christ, a forsaken Christ, a naked Jo. 19 38. Christ, stripped by the Soldiers of all he had. This is smcerity; it is nothing to cry Hosanna to a trymphing Christ; To say good master to a healing Christ. So to love the truth, as well when it must live on us, as when we can live upon it; This is the love of truth, this is the truth of love. And this is sincerity; But the hypocrite and unsound person will study the Postures and Genius of the times, and will know his company; and so he reserves, or declares himself, as he sees occasion; with the holy he can be holy, and with the filthy, filthy. Such a one is like the Amphibia in nature, he can live in divers elements. He can pronounce both Shibboleth, and Sibboleth; he can sweat both God, and Malchom, and divide himself Jud. 12. 6. Zeph. 1. 5. Mat. 6. 24 too between God and Mammon, and indeed is all this while nothing else but a Meteor, or blazing star, which glitters, and blazeth while the Nutritive matter feedeth it; that wasted, it vanisheth, and is seen no more. But the true and sincere conscience is like your fixed star, which keeps his station, and moveth still Orderly, Constantly, Regularly, and Vniformly in his own Orb. Whereas all unsound men are like the Rack of the Clouds, which is not moved by any Intern principle, or any certain rule at all, but is hurried backward and forward, by the uncertain conduct of the winds. It is observed in the Revelation, those who were marked with Rev. 7. 3. Rev. 14. God's mark, had the seal or mark in their forehead; those of Antichrists party had it in the forehead sometime to proclaim it; in their hand sometimes to conceal it. The sincere man must be a constant, and certain man. 6. Universality is ever a certain Note of Note. 6 sincerity. The Papists make it falsely a Note of the true Church: But we rightly make it a certain note of the true Christian. Zachary and Elizabeth were therefore counted righteous before God, and blameless before men, in that they walked in all the Ordinances of God, Luke 1. 6. and Heb. 13. 18. The Apostle asserteth the sincerity of his honesty by this mark, we trust we have a good or honest conscience. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) because we desire in all things to live honestly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The good man must like Moses, have his two hands filled with the Deut. 9 15. two tables respecting both God and man; God in each duty of Piety, Man in each duty of honesty, mercy, justice, charity. Daniel could Apologise for himself, that before God innocency was found in him, and before the King no hurt Dan. 6. 2● could be charged on him. Universality, and indifferency to all sorts of persons in all places, at all times, in all duties, shows a man sincere. To be partial in the Law. Mal. 2. 9 is to corrupt the Law. To make conscience of one duty, and not of another, is to make no conscience of the one, or other; to fly on sin, and not another is rightly to fly no sin. To make our Phylacteries broad, and our charity Mat. 23. 5. Mat. 23. 23 narrow, foul Pharisaisme; to Tithe mint, and Cummin, and neglect mercy, judgement, and faith, Rom. 2. 22. is gross hypocrisy. To abhor Idols, and commit sacrilege, is the profanest impiety. 7. This man carries himself ever as before Note. 7 God, 2 Cor. 2. 17. In sincerity, as of God, in the sight of God: He saith with David, Psal. 16. 8. I have set the Lord always before me, and I set myself always before him; His eye is ever upon me, my eye is often upon him, so that he calls the place where he is, as Hagar her well, Beer-la-hai-roi, Gen. 16. 14. that is the well of him that liveth and seethe me; she gives the reason, I have seen him that seethe me. The sincere man writes over every room, Gods sees me, God's eye and his hand follow me, Psal. 139. 10. When you cast your eye on a well drawn Picture, which way soever you turn it seems to have his eye still upon you, and follow you; so it is with a godly man, he observes as Peter did, the eye of Christ finding him out in a corner: Went not my heart with thee? saith the Lord to him; and he to God, If I should forget the Covenant of God, and Psa. 44. 21. lift up my hands to a strange God, shall not God search this out, he tryeth the reins and secrets of the heart. See said Laban, No man seethe, but Gen. 31. 50. God seethe, and is a witness between thee and me: Therefore he called the place of the Covenant-making Mizpeh, the Lord watcheth and observeth; thus the sincere man carrieth an awful apprehension of God's presence with him still, as that King's Son carried an effigies of his father with him, and saith, whatever I do I must do it hearty as to the Lord, and not to men; Col. 3, 23. And every place to such a one, is either a bethel, or a Penuell: He can say, I have seen God in this place, face to face, and my life is preserved, Gen. 32. 30. Or else at least, God is in this place though I was not ware, Gen. 28. 16. 8. Note, The sincere man is known by this, Note. 8 he consults with his duty more than with commodity, and resolves against sin more than against any danger. He always postposeth humane danger to Divine displeasure, and undervalueth all losses to the loss of God's favour and his own Peace. How can they believe who will hazard rather a casting out of Heaven by God, then out of the Synagogue by men? Joh. 12. 42. How do they believe, who love the praise of men, and seek not the honour that cometh of God only? Joh. 5. 40. How do they believe in sincerity, who love the uppermost seats in Synagogues and highest Offices in the State, and greetings in the Markets or Courts (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) who will rise with Christ, if they may, and follow him with a Bag as Judas, but are resolved not to fall with Christ and follow him with a Cross? Sincerity saith, Let Christ be magnified, though I bevilified: Let him be omnified, though I be nullified: If my fall be his rising, what shall I be loser? Let integrity, and uprightness preserve me, Psal. 25. 21. or let me perish; let them bail me, or let me go to prison, saith the upright man. 9 Note of sincerity is, That such a one cannot Note. 9 skill of your fleshly wisdom, or worldly policy. Sincerity was never cut out for a Time-serving Politician, 2 Cor. 1. 12. In sincerity and simplicity of God, not in fleshly wisdom saith the Apostle: They are so opposite that the one doth shake and lessen the other; the more simplicity, the less policy; & the more of juggling and designs, the less you see of this sincerity. In simplicitate fides said Hilary. Where there is so much of the Serpent, there is nothing of the Spirit, because none of the Doves simplicity. Simplicity is the sincerity, and sincerity all the policy of a conscientious man. It was never a good world with Christians, since they forsook the waters of Siloah that run softly, and Es. 8. 6. left this old simplicity to study depths and stratagems of policy: This Serpent hath devoured all our rods of strength. Worldly wisdom is the bane of Grace, and Conscience; and Religion hath never thriven well since Christians would become Students in Politics; Rev. 8. 11. This wormwood star hath fallen into all our Ponds, and Springs, but hath embittered and corrupted all our waters, turning them into wormwood, and hath marred Professers, Profession, Parliament, Army, Covenant, Reformation, all: That we in Ezekiel's bitterness, Ez. 2. 14. and heat of Spirit, may take up Bernard's lamentation, and say, " Vae generationi huic à fermento Pharisaeorum, quod est hypocrisis, si tamen hypocrisis dici debet, quae jam latere prae abundantia non valet, & prae impudentia non quaerit. Serpit bodie antiqua tabes per Bern. super Cant. Serm. 33. omne corpus Ecclesiae, & quo latius, eo desperatius: eóque periculosius, quò interius, etc. St. Paul wisheth a Christian no more wisdom than may make him honest and sincere, Rom. 16. 19 I would have you wise unto that which is good, but simple concerning evil: The worldly wise like best that reading of Arias Montanus, Prov. 8. 12. Ego sapientia cum astutia habitavi; but the godly like rather, Ego conscientia cum simplicitate, I wisdom dwell Pro. 8. 12. with prudence, and I Conscience with simplicity; not with worldly craftiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The world's simplicity is God's sincerity; as the world's wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with God but folly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Callidus qui dexteritate ingenii valet ad quidlibet agendum versipellis, veteratorius, ut Callidus a callendo, quod omnis gener●dolos calleat. Mr. Leigh. When jacob's sons and the Shechemites sought to outvie and over reach each other in wiles of policy, they both shut out sincerity. After that distaste given, they came to terms of amity seemingly, a Personal Treaty there was, many compliments passed, and fair Religious pretences were held forth. jacob's sons pretended much to conscience, they might not intermarry with uncircumcised persons; but intended rapine, murder, revenge, and so possessed themselves of their houses and estates. The Shechemites again held them as fair with pretences of love, desire to incorporate and unite, and to turn to their Religion, but intended only the enriching, and advantaging themselves. Here was craft and policy on both sides, sincerity on neither, it prospered accordingly: The Shechemites (which was the shame and mischief of it) were overwitted by the sons of Jacob, and were put to the sword while they were sore; they gaping after others states lost their own first, and their lives withal: jacob's sons carrying home the plunder, meet at home with their Father's curse: You have made Religion stink, said the sincere and old man; You have made me weak, stained my glory, made Gen. 34. 30 me to be abhorred; Cursed be that wrath, it was cruel; cursed be such policy, it is Hellish: Into such secrets, let not my soul come: It is a notable saying of Bildad, Job 18. 7. The counsel of the wicked shall cast him down, or cast him out; it casts him out of all, out of credit, out of trust, out of state, out of office, out of comfort, out of grace, and out of Heaven at last. Lu●her was wont to say, There were three things that would destroy Religion, and remove the Gospel. 1. Forgetfulness of the benefits received by the Gospel. 2. General security which is so much prevailing. 3. Worldly wisdom, Sapientia mundi quae vult omnia redigere in ordinem, & publicam tranquillitatem impiis consiliis mederi, which must overrule all, and prefer public safety before sincerity. Lastly, would you know your own sincerity? observe this rule, and you cannot mistake: Note. 10 1. What is the principle you Act from? 2. What the rule you Act by? 3. What the end you Act to, and aim at? The sincere Christian makes God his Alpha and Omega, his Beginning and End and middle, his first and last, and all; saith of him, through him, and for him are all things, to him be all glory, Rom. 11. 36. 1. Mind what is the Original and principle Mat. 6. 1. 2, 5. you move from. A Pharisee may pray, but not for devotion, but ostentation; therefore it must be in the corner of the streets, not in a corner of the house; he may give an alms, but not without a Trumpet blown; another doth the one in Faith out of Piety, the other out of charity; some preach Christ purely, and sincerely out of love to gain souls to Christ; some also preach out of envy and strife, Phil. 1. 15 16. to make a stir in the Church, and gain applause and get hearers to themselves, and to pull on more affliction to Paul's bands, that is to create more contempt to the Ministry under sufficient contempt already. Saul confessed I 1 Sam. 15. 24. 2 Sam. 12. 13. Mar. 1. 24, 25. Mat. 16. 16 17. have sinned, but it was forced, it was feigned: David cried out I have sinned, it was free, not forced; it was true, not feigned; he was accepted, pardoned and loosed; Saul was rejected, cast off, and bound; Satan saith to Christ, Thou art the Son of God, and is rebuked as accursed; Peter saith the same, and is commended, and proclaimed blessed. 2. Observe what is the rule you constantly walk by; The godly make the Word and Commandment of God their Rule. So Josiah, 2 King. 22. 2. He did what was right in the figbt of the Lord, walked in all the ways of David his Father, and turned not aside to the right hand, or to the left. Come commodity or discommodity, he keeps on his way; the sun may be as soon diverted in his course, as he willingly deviate from his Rule; but an unsound man still casts an eye on his own interest, and therefore follows not God fully, and the word exactly, but with a salvo ever and a reserve. Thus it is said of three Kings of Judah succeeding each other, they all did what was right in the sight of the Lord, yet never a good one among them. Jotham did what was right in the sight of the Lord, as did Vzziah his father, 2 Chron. 27. 2. Vzziah did the like, did what was right in the sight of the Lord according to all that Amaziah his father did, 2 Chr. 26. 4. And look now what Amaziah the Grandfather was; he did what was right in the sight of the Lord, but not with a perfect heart, 2 Chr. 25. 2. Jehu did well a great while, but at last fell off, Howbeit he took not heed to walk in the law of the Lord with all his heart, he departed not from the sins of Jeroboam, 2 King. 10. 31. Jeroboam himself went along with God while their way lay together, but when the way parted, and God's honour lay one way, his imaginary honour and security lay another, he than discovers himself, and takes his leave of God, and will rather forgo all his interest in God and Heaven, and eternity, then hazard his interest in the Crown. He sins, and made all Israel sin. When you see two men travelling together, and a Spaniel following, you know not whose he is till they part; then he leaveth the one, and follows his master alone; it was for his master's sake he went at all with the other; no trial while our way, and Gods lie together, their parting tries our sincerity. 3. Observe the end you aim at; God is the Christians end, and his glory his aim; the hypocrite makes himself his own end, and so Zach. 7. 5. 6 himself his own God; He eats to himself, drinks to himself, fasteth to himself, and still hath that property of the empty vine, he beareth fruit to himself, Hos. 10. 1. You never find an hypocrite without a design, what ever his actions are; he hath a design as his end, and himself is the ultimate and great design. The sincere man is the man who is engaged to no design in the world but one, h. e. God's honour, and here you find him intent, sedulous, and immovable, and he is still tender of any dis-service done to God, as those officious informers, Ezra 4. 14. were of their masters; and upon the same account, we have our maintenance (say they) from the King's palace; are salted with the salt of the palace, the Original hath it; therefore it is not meet for us to see the King's dishonour, therefore we have sent to certify the King. We are the King's creatures, say they, eat the King's salt, have our salary from the King, therefore we must be true to our trust. Much more saith the godly heart, I have my dependence wholly on God, I am thy very Creature, the work of thy hands, I am salted with the salt of the Sanctuary, I eat the Lords bread, wear his given clothes, breath in his air, dwell in his Tenement, he gives me lodging, living, breath, being, and all I have, I must be true to his interest, I must not be silent at, or unsensible of his dishonour. All mine are thine said our Saviour, and thine are mine. Any hypocrite will say and make good the latter, all thine are mine; all will consent to Joh. 17. 10 take away Tuum, but sincerity takes away Meum not Tuum between God and him. All mine is Gods, saith he, as to subordinate all to him, improve all for him. All Gods is mine, as to be solicitous for his things as for my own, yea above my own; not his are mine to be subservient and subordinate to my ends, as the hypocrite saith, Da mihi fallere, Lord let me make use of thy Name and Honour, and Cause, and Interest, and Servants and Scriptures to build my own house, and so attain my own ends. But, saith he, all mine is thine, Lord serve thyself of me and mine; all my parts, studies, interests, abilities, designs, aims are for thee, and for thy service. Thus in all your actions if you would have comfort in them, you must consider with what conscience you do them; so much of conscience as is in your actions, so much of comfort; and so much of sincerity, so much of conscience; and so much regard to your principles, to your rule, to your end, so much you may conclude of sincerity. And so much of this most excellent conscience: the conscience of sincerity. CHAP. VIII. Of the inoffensive Conscience. Of the inoffensive conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tum actiuè, tum passiuè potest significare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut nec ipsi scandalizent quempiam, nec scandalizentur à quopiam. Paraens in 1 Cor. 10. 32. In eandem sententiam Eras. Cor. à Lap. tam inoffensus, quam non offendens. Bez. passiuè Phi. 1. 10. actiuè, 1 Cor. 10. 32 THe fourth good Conscience we are to speak of, is the inoffensive conscience; of which the Apostle shown how much reckoning he made, when he said, Act. 24. 16. Herein do I exercise myself to have always a conscience void of offence toward God, and toward man. This is a conscience necessary to be sought, especially in these times. This inoffensiveness is twofold, implying that we avoid 1. Giving any offence. 2. Taking any offence. 1. The inoffensive conscience must avoid giving offence, for this is always evil and sinful; though offence be often taken without sin, yet never given without sin. Our Saviour took offence at Peter, Mat. 16. 23. Thus God is offended every day; When it is only our fault to give the offence, but God's holiness and perfection to take the offence. This giving offence may be either To God, or To man. Act. 24. 16. 1. We must chief take heed of giving offence to God. This is the principal care of a conscientious person, I exercise myself to have 1. Inoffensive conscience gives no offence to God. always a conscience void of offence to God. What were it if we did so carry ourselves that all men should speak well of us, and that we were as much in the world's books for amiableness and in offensiveness, as ever were Titus or Trajan or any other? yet we begin at the wrong end, if we did not study more to be without offence before God. It is meet to be said to God, I have borne chastisement, I will not offend, said Elihu, Job 34. 31, 32. That which I see not, teach thou me; and if I have done iniquity, I will do no more. Object. But who can say he lives without offence-giving to God? For in many things we sin all, Jam. 3. 2. Who knoweth how oft he doth offend? etc. Psal. 19 Answ. None liveth indeed without sin, yet some are without offence. Because 1. This inoffensive person striveth to prevent offences, he keepeth himself, he takes up purposes, Psal. 17. 3. 1 Jo. 5. 18. I am purposed that my mouth shall not offend, said David. He hath integrity in his purposes ever, although he may fall short in performances sometimes. 2. He is counted inoffensive, because for what is past, what was an offence to God, is now an offence to him; if in any thing God was displeased with him before, he is now displeased with himself for it: what was a burden to God before, is now his burden, Ephraim was ashamed and confounded, Jer. 31. 19 Job did abhor himself, Job 42. 6. The truly penitent do ever loathe themselves, Eze. 6. 9 & 36. 31. Now when our sin gins to be matter of offence to us, it ceaseth to be matter of offence to God; when it becomes the object of our indignation 2 Cor. 7. 11. it is no more matter of provocation to God. In this respect the penitent is accounted without offence. 3. When for time to come he is careful to break off his sin by Repentance, and saith as before, Job 34. 31, 32. I will offend no more; that which I see not, teach thou me; and if I have done iniquity, I will do no more. This is the highest inoffensiveness we can here attain unto, Job 40. 4. 5. Behold I am vile, saith Job to God, 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. When a man hath throughly smarted with godly sorrow for sin, and saith I will venture no further for a world; what fruit have I now of all my former vile ways but shame? I will turn from all my sins, and become a new man; this man is accounted a non-offender, Ro. 6. 21 all his sins shall be no more so much as mentioned to him; But he shall live in his righteousness wherein he now walketh, Ezek. 18. 21, 22. 4. He is said to live without offence to God, who resolveth rather to offend all the world (passively) then to offend God actively. If they be offended, let them be offended, saith he: If they take offence, it is their sin, not mine, so that God be not offended. Am I to persuade men or God? said the Apostle, Gal. 1. 10. Or must I seek to please men? If I yet pleased men, I should not be the servant of Christ: Inoffensive Conscience saith, I would, if I could, please both God and man, I would not offend either; I would please all, offend none by my good will. But if it must be so, whether it be better in the sight of God to please God or man, whether worse to offend God or man, judge ye. All the Prophetical, Apostolical and Ecclesiastical Histories are full of examples in this kind. A godly man can readily resolve what is to be done in this case. Moses feared not the wrath of King Pharaoh; nor the three Children the wrath of King Nabuchadnezzar. Heb 11. Dan. 3. 16. Act. 4. 19 We are not to seek of an Answer in this matter O King, thy Idol will we not worship; we may not incur God's displeasure, to escape yours. Nor may we disobey God, said Peter, that we may not displease you. They resigned the dignities and offices they had, as Moses, Benevolus to Justina, Caracciolus. They refused the highest honours, Jovinian the Impertall Crown; they endured the burning Iron grate, the Iron chain, Iron gridyron etc. that God might not be offended. 2. Inoffensive conscience gives no offence to man. 2. We must take heed of giving offence to man, God is only offended one way, viz. as we cause him to take offence, for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to be tempted with evil, as he tempteth no man to evil, Jam 1. 13. But man may be offended two ways: First and most dangerously when we cause him to commit an offence. 2. When we cause him to take an offence: In the one of these we tempt him, in Plane Diabolicum est, quando quis intendit proximi Ruinam quod peccatum vix cadit in quenquam praeter Diabolum, Ames de cons. l. 5. c. 11. the other we try him; in both we offend him; and in either of these acts men do the Devils work: By the former he is stumbled, by the latter made weak; but by both offended; therefore these three are joined together, Ro. 14. 21. It is good to do nothing whereby thy brother may be stumbled, or offended, or made weak. In respect of men offence-giving must be avoided 1 To others, whether godly, or those without. 2 Ourselves. 1. To others, we must take heed we do nothing whereby we should cause them to offend 1 Sam. 2. 24. 1 Kin 14. 16. 1 Kin. 21. 25 by sinning; thus did Elies' sons cause the Lords people to transgress; thus did Jeroboam cause all Israel to sin, and Ahab made them sin worse, and Jezabel made this wicked Ahab so bad by stirring him up and setting him on; thus do the wicked Prophets offend, who strengthen the hands of the wicked, that none doth return from his wickedness, Jer. 23. 14. This is to be Factors for Hell, and Agitators for Satan. These carry the blood of others souls on their heads to Hell, being not only partakers of other men's sins but Authors; Therefore they shall receive the greater condemnation: This is the highest kind of scandal; Woe to him by whom this offence doth come. Hence it is that a scandal is by some thus defined, Scandalum est dictum, aut factum, quo alius redditur deterior: Luk. 17. 1. Paraeus in 1 Cor. 8. 9 It is that evil said or done by which another is made worse. And Tertullian excellently to the same purpose, Scandalum est non bonae rei sed malae exemplum, aedificans ad delictum. Benae res neminm scandalizant, nisi malam mentem. A scandal is the acting of some evil (not of good) whereby another may be emboldened, or encouraged to the like evil. Good actions cannot (saith he) scandalise any but those who are very bad. 1. To the godly we must give no offence, 1. Not to the godly. whether he be stronger or weaker: Take heed saith our Saviour, you offend not one of these little ones; for it were better that a millstone were Mat. 18. 6. 10. hanged about thy neck, and that thou shouldst be drowned in the depth of the Sea, then that thou shouldest offend one of the least of those that believe in Christ, either by causing him to sin, or to grieve. To that end 1. Some Cautions may be given: 2. Some rules are to be observed. Caution 1. That thou do not cause thy brother Caution 1 to offend, lay not a stumbling block of iniquity before his face, by going about to abate his fervour, lessen his zeal, and unloose his strictness in duties, and stop his forwardness in an obediential way; thus was Peter a mighty offence to Christ, Mat. 16. 22. and called Satan for his labour, (for it is his work to persuade the declining of hard and necessary duties when he had in his carnal reason, and fleshly friendship dissuaded his master from going up to Jerusalem to suffer. 2. Take next that Caution of the Apostle, Caut. 2 Rom. 14. 1. Him that is weak in the faith, receive you, but not to doubtful disputations; Take heed of such opinions or questions as tend to janglings, and do no other good; let it be thy wisdom to receive, that is, cherish and encourage, and instruct him in those things wherein the Kingdom of God doth consist, and not to puzzle his Faith (as the manner of many is) by abstruse and intricate notions, or to perplex his mind with doubtful Queries, or to unsettle his obedience by unseasonable objections. If this excellent Caution of the Apostle was well observed, there were hopes (as Paraeus saith upon the place) that this age of the Church might see peace and union again, and that these sad diseases that rage in this Disputative Age (as he there calls it) might all be cured or cut off; His words are, Plus proficit placida institutio, prudens monitio, fraterna correctio, quam subtilis disceptatio, acris contentio, acerba insectatio: Argutae igitur disputationes, intempestivae disceptationes, rixae, contentiones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam pestes Ecclesiae cavendae sunt etc. In his enim nihil est aedificationis, quia nihil charitatis multum, offendiculi, & perturbationis, quia plurimum acerbitatis, & malitiae. Haec pestis si hoc disputatu●iente seculo curari aut tolli possit, pacem Ecclesiae sperare liceret. One good reproof, saith he, one wise admonition, one friendly persuasion, were worth all these questions and disputes etc. Take away these perverse dispute of men of corrupt minds, and you take away the Pests of the Church, and the great troublers of Israel. 3. That we do not take upon us to judge Caut. 3 our brother, or set him at naught if differing in some things from us, Rom. 14. 10. whereby thou shouldest without other reasons given in to convince him, force him over to thee, and so cause him to sin, or by thy petulancy and superciliousness force him over from thee, and so cause him to be grieved; in both he is offended. This caution was never more necessary, nor less practised. The 4. Caution is that of the Apostle, Rom. Caut. 4 15. 1. that we do not with too much indulgence fond please ourselves, when we should more judiciously study to please others, nor too imperiously lay our burden upon the neck of others, when we should more charitably take his upon ours: that so we might bear one another's burdens, and then fulfil the Law of Christ. We that are sirong aught to bea● the infirmities of the weak, and not to please ourselves: Let every one of us, please his neighbour Gal. 6. 2. for his good to edification; saith the Apostle. 5. That we make not too bold with our liberty, through indiscretion, immoderateness, Caut. 5 or unseasonableness in the use of it: This caution ye have 1 Cor. 8. 9, 10. Take heed least by any means this liberty of yours become a stumbling block to them that are weak; for if any man see thee which hast knowledge, sit at meat in the Idols Temple, shall not the conscience of him which is weak, be emboldened to eat those things which are offered unto Idols? Consider we must who look on, and what interpretation may be made of our actions, and what hurt may be done by our example; lest as Tertullian said, we do aedificare in Exitium, or as others say, aedificare in Gehennam. If Peter lead not right, Barnabas may unawares follow into a dangerous way of dissimulation, Gal. 2. 13. 6. Take heed of being regardless of other men's Censures and Opinions of us, and Offence-taking Caut. 6 at us; say not, If they be offended, let them be offended. This is to be cruel to our selves, to our Brethren, yea to Christ, 1 Cor. 8. 12. When you sin against your Brethren, and wound their weak conscience, you sin against Christ. Rather say with the Apostle, Who is weak, 2 Cor. 11. 29 and I am not weak, or sick? and say, Who is offended (through my default) and I burn not, as with grief and horror? It is not a slight or single, but a great and double, yea triple sin, saith Pareus, 1 Cor. 8. 12. when we so slight and grieve our Brother. Tria mala cumulat, saith he. And Chrysostom shows how such sin against Christ in a threefold respect: Vno modo quod quae servis fiunt, Christus pro in se factis imput at; qui v●s spernit, me spernit; Altero quod in Corpus ejus saeviunt qui membra percutiunt; Saul, Saul, quid me persequeris.? Tertio quod opus Christi quod propriâ morte absolvit, ij propria ambitione destruunt, unde ne cibi causâ destrue opus Christi inquit Apostolus. 1. They sin against Christ, saith he, because Christ doth reckon as done to himself, whatsoever is done to any servant of his, according to that, He which despiseth you, despiseth me. 2. Because they offer violence to his body, who hurt any of his members, according to that, Saul, Saul, why persecutest thou me? And 3. Because those destroy that for which Christ died; according to that, For meat destroy not the work of God, Rom. 14 20. 2. To prevent giving of offence, certain Rules are to be given, as first: 1. Consider ever what is expedient, as well as know what once is lawful, 1 Cor. 6. 12. & 10. 23. All things are lawful, but all things are not expedient. 2. Consider not only what is lawful, 2 Rules to be observed. but what may edify or offend; that which is good and lawful in its own nature, being inconsiderably done, may be offensive: All things are lawful, but all edify not, 1 Cor. 10. 23. Let all things be done to edification, 1 Cor. 14. 26. 3. The Apostle gives a third Rule to avoid offence-giving, 1 Cor. 10. 24. Let no man seek his own, but every one another's wealth. This golden Rule well observed, would make us happy, and our times happy, at once freeing the Church from many calamities, and ourselves from much guilt in matter of offences. 4. A fourth Rulo is laid down in the same Chapter, 1 Cor. 10. 32. Give none offence, neither to the Jew, nor to the Gentile, nor to the Church of God. q. d. With whomsoever you have to do, labour to be inoffensive; That your Conversation may please whom your Profession doth displease. Call no man common or unclean; lose no man, harden no man. Give none offence to the Jew] There was an old partition-wall up between the Jew and the Gospel; some hot spirit of our time would have said, Let them go, they are legal, superstitious, stubborn, heretical, no hope of them; why should I regard them? But the Apostle would give no offence to the worst Jew. Nor to the Gentile] There seemed to be a Gulf fixed, no hope of their coming over from their dumb Idols; The Gentiles, they are Idolatrous, Profane, Dogs, etc. Why should I seek them? But give no offence to the Gentiles. Nor to the Church of God] Whom thou thinkest wise, meek, strong, able to pass by an offence, make not too bold with them neither. 5. Study how far thou art to go to please thy brother, which is a great duty. The Apostle Col. 1. 10. preys for the Colossians, That they might walk worthy of the Lord, in all pleasing, as if no carriage were worthy of the Gospel, but of the plancid and yielding Spirit. And he exhottes, Rom. 15. 2. Let every man please his neighbour, for his good to edification. And to persuade to the practice of a point, to which we are naturally so opposite, as thinking it below a Christian and zealous spirit, an argument rather of an abject and servile spirit. He makes this duty more commendable, by Isa. 42. 1. 2 Mat. 12. 18 setting down some examples: 1. The Example of Christ, Rom. 15. 3. For even Christ Jesus pleased not himself; He did not strive, nor cry, nor dissent, nor divide. It is therefore no disparagement to you, whosoever you are. 2. He propounds his own example, 1 Cor. 10. 33. and shows his compliance so far as we would be apt to misinterpret the like in another, Even as I please all men, in all things. Here are two alls, both of which go very far; strive to imitate him: Yet with these two reservations, That thou be not such a man-pleaser as ceaseth to be the servant of Christ, Gal. 1. 10. viz. 1. The one negative, I please all men in all things, not seeking my own profit. As if some should say, Paul, you are a Politician, and you know how to insinuate into men's good opinions, you lose nothing by that. Nay, saith Paul, I have no design in the earth in it; I look not after outward profit and commodity; I look higher. Therefore he adds the second Positive Reserve, That they may be saved. q. d. I please no man by soothing him in his evil way; I comply not with men, so as that they be strengthened in their sins: But my course is with all, so to seek to save them, as that also I may please them; and so to seek to please them, as that also I may save them; but if I cannot both please and save them, I shall then study rather to save them, though I do not please them, then to please them, if I may not save them. Oh that we had many such examples in these times! So 1 Cor. 9 19, 20▪ 21, 22, 23. the same Apostle tells us how much he studied to be made all things to all men, that he might by all fair means save some; for by foul means of violence we shall save none, but lose all. By this art the Gospel was first propagated; by this plain, inoffensive, amiable, and winning carriage, very Gentiles were overcome to the embracing 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 wouldst sometimes not give offence, thou must be willing to departed with thy own right, Mat. 15. 27. Notwithstanding that the children are free, yet lest we should offend them, said our Saviour, go thou to the sea, and cast an hook, and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find 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. Walk in wisdom toward them that are without. Lay not a stumbling block before the face of the blind. The Believing servant must be obedient, and faithful not only to the Believing Master, and the gentle, but to the unbelieving and froward, that the Gospel 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; speak more to his conscience, than the Word hath done to the worst of men that seek occasion; we must labour to take away all occasion, 1 Having a good Conscience, and your conversation benest among the Gentiles, that whereas they speak against you as evil doers, they may be ashamed 1 Pet. 2. 12 & 3. 16. when they falsely accuse your good conversation; yea, not that only, but that they may glorify God in the day of visitation. Thus did Daniel demean 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 pharisaei● 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, stubborn men take offence when none is given; they sin, we sin not; woe to the world because of offence taken; its impossible but an offending world should be apt to be offended. To lay a stumbling-block before the weak is evil; but the Pharisees here (saith Paraeus) were malicious calumniators, and sinned of pertinacious perverseness; therefore no heed to be taken of them. 2. We are to distinguish of the matter whence an offence is taken; an indifferent action we may forbear to prevent offence-taking, but a necessary duty is not to be omitted, or truth to be suppressed, to avoid all the world's offences: Let thy eye and actions be good, although their eye and interpretation be evil. 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 ourselves. ourselves; man is bound to study selfe-preservation. If thy eye offend thee, pluck it out, Mat. 13. 9 As there is one kind of base and unworthy self-love, selfseeking, self-pleasing, self-preferring, self-fearing, etc. 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 calls for, that I may satisfy my duty, and keep in with myself, rather than to gratify 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 overfar 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 than thy own self. God's servants have found it an easy 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 Favourite in Domitian's Court, had so much interest in the Emperor's esteem, that he conferred highest Honours upon him, and intended to make his Son his Successor in the Empire; but blessed Flavianus rather than he would give offence to his conscience in the matter of his Religion, was content to bear the turning of the Emperor's great love into extreme 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 , 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 mind his former estate, pitied him, brought him to the Palace, and causeth him to be clothed like a Nobleman again, and then persuades him to deny Christ. He presently rends his ●●lken , and ●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 praeeligere, quod non supplicium potius far, imò in quam profundam inferni abyssum non intrare quàm 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 cross, 1 Cor. 1. 23. But we preach Christ crucified to the Jews a stumbling block, and to the Greeks foolishness; To both unsavoury; yet all these offences were taken without cause, none without sin. 2. From God's way; when the stony ground 2. From God's 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 forwardness, but when they see the Lion 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 God's people, and their weakness, 3. From God's people. so far as either to condemn their persons, or dislike their profession. woe 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 himself he is just and impartial; too others more mild 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 sanctify 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 illustrat● 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 behind, and especially full of eyes within: Thus must good conscience be qualified, it must be full of eyes before, behind, and within. Before to view and oversee actions to be done: behind 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 Solomon's 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 aims and true ends for which they are undertaken. 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 risen 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 practice, and employment; 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 Nebuchadnezars 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 behind, Non viderunt id manticae quod in tergo ●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 eat. These doth our Saviour after all their knowledge, and learning, and talk and tongue, call fools, and blind 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 hu●us saeculi alta sapientes, & terram lingentes sapienter descendere in infernum. Ber. de vit. Sol. discretion, and go a wise and learned way thither. These keep the key of Knowledge, but mean not to go into the Kingdom of Heaven themselves; but the key of Conscience the poor, and simple and unlearned ones in the world get, and press after the Kingdom of God, and enter in. Surgunt indocti, et rapiunt Regnum Coelorum, & nos cum doctrinis nostris sine cord, ecce ubi volutamur in carne & sanguine. Aug. Conf. l. 8. c. 8. The Publican and Harlot, conscientiously humbled, enter into the Kingdom of Heaven before the Pharisee elated with his greater knowledge. And the illiterate Christian is able to read his name in the book of Life, and his Duty in the Book of Conscience, when the most literate Scribe, and Learned Scholar can do neither. CHAP. X. Of the well spoken Conscience. Of the well. spoken conscience. THe well-spoken Conscience is that which can make the Soul a good Answer, or upon just Occasion can make fit Demands, and put forth his Queres. This is that good Conscience, or rather Property of it which Peter commendeth so much, resembling it to Noah's Ark, and saith of it, that it saves us. 1 Pet. 3. 21. The like figure whereunto even Baptism doth also now save us, not the putting away of the filth of the flesh, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The answer of a good Conscience towards God. Which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well or rather an Interrogation, than an Answer; Stipulstio. Some think the Apostle doth allude to that Practice of Demands made in Baptism, Credis, Credo? which Practice though very Ancient, yet may be questioned whether so Ancient. Our Translators have chosen rather to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Answer. And in this sense it tells us what conscience hath to do. First, It makes a good and ready Answer to God; It is ever as quick of Speech as it is of Sight, or of Hearing; when God saith Seek ye my face, my heart saith David talked of it and went up and down with it. Thy face Lord I will seek. Psal. 27. 8. It is written of me that I should do thy will, Psal. 40. 8. Conscience replies, thy will O my God is my will. Thy law is in my heart, I am content to do it. Conscience goes often into Habukuks' watch Hab. 2. 1. Tower, and watcheth listening what the Lord hath to say, and studieth what to answer when he is spoken unto. Speak Lord saith Conscience, for thy servant heareth; yea Conscience is 1 Sam. 3. 10. ready to ask, and listen, Lord what wilt tb●u have me to do? As Augustine often, da quod Act. 9 6. jubes, et jube quod vis. Lord give what thou commandest, and give what Command thou wilt. Loquere Magister bone, libenter te audio, et cum adversaris mihi, et cum irasceris audio te. Cyprian. Secondly, It makes a good answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for God according to that Precept, 2 or 3 verses before. 1 Pet, 3. 15, 16. Sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a Reason of the hope, that is in you with meekness and reverence having a good Conscience, that whereas they speak evil of you as of evil doers they may be ashamed that falsely accuse your good conversation in Christ. So that with S. Peter it is a matter of Conscience, and a mark of a good Conscience, to be ready to yield an account of our Spiritual state when it is required of us. Nicodemus thought he was bound in Conscience to stand up and make an Answer for Christ, when he was unjustly condemned in the Consistory, being never heard and never summoned. Doth our Law condemnn any man saith he, before it hear him, and know what he doth? Good Conscience cannot be silent Jo. 7. 51 and fit still without an answer when any cause of God is in hand. A good Conscience thinks it is the heaviest crime that can be laid Blasphemiam ingerit religioni quam colit qui●quod confitetur ante omnes non impleverit. Cyprian. to any man's charge to be silent for God. Let them call me Adulterer, Thief etc. or what they please said Luther, so that I may not be charged with wicked silence in the cause of God. Thirdly, Good Conscience makes many a good answer for one's self, when under the greatest cloud of Censures and Suspicions, or under the Aspersions of all Obloquys. Ro. 9 1. I speak the truth saith the Apostle, and lie not, my Conscience also is my witness, This the same Apostle glories in in another place; we are as deceivers say you, but yet True men saith 2 Cor. 6. 8. 9 Conscience. As unknown say you, well enough known saith Conscience. Conscience makes the best Certificate and gives the best Testimony to any man that he can have, with which Certificate he may confidently travel and pass the whole world over, yea at last with this he shall not fear to enter Heaven, conducted thither by a guard of Angels. Fourthly, When any business of greatest consequence is under consideration, Conscience puts the best answer into thy mouth, and will readily resolve what is to be done. Enquire-still at Consciences mouth, and say as Paul to Philemon, without thy advice will I do nothing; consult not in such cases with flesh and blood, with safety and policy, but with conscience and duty, and the answer is ready, Phil. v. 19▪ Habes spacium trium dierum in quo deliberes velisne Romam reverti aut aliquem locum quo traducaris eligere. cui ille, trium dierum vel etiam mensium spacium rationem non immutat, quare mittas me licet quo velis. Magd. Cent. 4. c. 3. we need not crave time; As Liberius a Godly and Orthodox Bishop of Rome, when convented before Constantius an Arrian Emperor, and charged there with stubbornness, for partaking with Athanasius, answered most freely before the Emperor; at last when after all fair persuasions and sharp threats, he found him persisting in his former resolutions, he gave him then three day's time to consider of it, whither then to return to his Bishopric at home, or to be banished, or to set down what he would make choice of: He answers, O Emperor, send me whither thou wilt, three days or three months are all one to me; Truth and reason do not change with time. So into banishment he was sent. If men would in their straits, when they know not what to resolve upon, cast their lot into the lap of Conscience, they should have a more certain, easy and compendious resolution, then by consulting with flesh and blood, and reading (sometimes) many discourses. Cathedram habet in conscientia, qui corda docet. Conscience should be made Doctor of the Chair, It is the most sound Divinity Reader, and oftentimes the most satisfying Casuist in the world, and the best resolver of all our doubts. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies rather an Interrogation or demand, as Beza saith well upon the place, though our translation render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro respondere, & testificari vix putem satis aptè usurpari posse Beza 1 Pet. 3. 21 Jud. 13. 12. an answer. Conscience hath many questions to put, and it is still the nature of conscientious men to be enquiring, as Manoahs' wife, when she had the Angel to resolve her, now tell us, how shall we order the Child? What shall we do unto him? All that came unto john, wrought upon by his ministry, came with this question Luk. 3. 10, 12, 14. The most proper, and pertinent question, And what shall we do? What shall we do? said the Publicans, and People, and Soldiers: So is conscience still inquisitive, desiring to go upon safe grounds. It inquires at the mouth of God. 1. By Prayer, as David, Lord shall I go? 1 Sam. 30. 8 Joh. 34. 32. Luk. 10. 26 Isa. 8. 20. as Job, That which I see not, teach thou me. 2. By the word, How is it written? How readest thou? is consciences question; And to the Law and Testimony, is consciences resolution. 3. Conscience inquires at the Priest's lips, and seeks the law at his mouth. Mal. 2. 7. Comes unto him for private Conference, and satisfaction. 4. Conscience puts cases in writing, and propounds his doubts and scruples, and desires resolution; As the Corinthians had written to Paul, in a certain case which did much perplex them, desiring his resolution, 1 Cor. 7. 1. Lastly, Conscience hath many questions to put home to a man's self; He must commune with his own heart, and cause his spirit to make a diligent search in himself, as the Psalmist saith, he sometimes did. Psal. 77. 6. From whence it is that you see still young Converts, they have many questions to make, and cases to put; they dare not walk at a venture (as the word is, Levit. 26. 21, 23, 27.) for that is indeed to walk contrary to God, as it there rendered. CHAP. XI. Of the honest dealing Conscience. GOod Conscience must not only be Good Of the honest dealing conscience. at seeing, and good at saying, but as good at doing; therefore I add after the well-sighted, and well spoken Conscience, The well-dealing. This which we call the honest Conscience, a conscience of absolute necessity in a Christian. so much of honesty before men, so much of good Conscience before God; want common honesty; and all that is left, is but hypocrisy. Say not this is morality, and it is to be found among Heathens; It is Divinity also, and must be found among Christians; religion teacheth to honour it, though not to rest in it. And the Christians care must be not to despise it, but exceed it. Of this good conscience Paul glorieth, while he saith, Heb. 13. 18. Pray for us; for we trust we have a good Conscience in all things, willing to live honestly. To live honestly in all things, is an honour to an Apostle, and an undeniable argument of a good Conscience. Visibility and Universality are Popish marks of a right Church; but they are Protestant marks of a good Conscience, and a right Christian. We have a good Conscience.] The word translated Good (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies also honest; of this the adverb (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is derived, translated honestly. It might as well have been read, We have an honest Conscience, (and) in all things desirous to live honestly: where all good Conscience is to be seen, Act. 23. 1. there all Honesty is to be seen. So 1 Pet. 3. 16. Peter exhorts to this Good Conscience. Having a good Conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed when they falsely accuse your good Conversation. A good Conversation without will proclaim to all the world a good Conscience within. And a good Conscience ever binds us to our good behaviour towards men. The Apostles Rule is Phil. 4. 8. Whatsoever things are honest, whatsoever things are just, whatsoever are lovely, and whatsoever of good report, those seek and do, as well as whatsoever things are true, are pure, are holy. And 2 Cor. 8. 21. Providing things honest not only in the sight of God, but in the sight of all men. Good Conscience must have jacob's hands as well as jacob's voice, must as well deal fairly as speak fairly. Good Conscience must look to a Thread, and to a Shoo-latchet, as Abraham did. And must be able Gen. 14. 23. to say in the sight of all the world, as Moses Num. 16. 15 and Samuel, Testify against me, whose ox, or whose ass have I taken? whose gold, or silver, or apparel have I purloined, or coveted? 1 Sam. 12. 3 Act. 20. 23 2 Cor. 7. 2. whom have I defrauded, or whom have I circumvented in bargaining? The good ground in the Parable which maketh best use of the Word, is expounded by our Saviour to be the good and honest heart, Luke 8. 15. And the man who is to be admitted into God's holy place, must be such an one as hath clean hands and a pure heart, Psal. 24. 4. Godliness and honesty are joined together, 1 Tim. 2. 2. as being inseparable. The life of Godliness is bound up in the bundle of Honesty. They are mother and daughter, as Naomi and Ruth, and cannot part company. Where Ruth 1. 16, 17. thou goest, I will go, saith Ruth, where thou dwellest, I will dwell, where thou diest, I will die, and be buried with thee, Thy God is my God; so these go together, stay together, live together, die together; for they both serve one and the same God. Piety without Honesty is but seeming Piety, and really Pharisaical Hypocrisy; and all Honesty without true Piety is but Semi-honestie, and at best but Philosophical, & Paganish morality. Each of them parted make but half of a man. Both together make a complete Christian. The Good Conscience must ever consider what may stand with Honesty. When carnal Reason and worldly Policy bid thee run with Gehazi, and say, This thou mayst do, and that thou mayst get, here is an Opportunity, neglect it not; Good Conscience saith to them as Abner to Asahel, Turn aside from following me, for how shall I then hold up 2 Sam. 2. 22. my head before Joab? How shall I answer this another day? Therefore no more Gain than what will stand with Godliness. What I may take with Honesty, that I will take; what I can keep with Honesty, that I will keep; what is offered upon Terms of dishonesty, I may not, I will not receive; what is received in way of dishonesty, I must and I will restore, as did Zacheus. Better Salvation should Luke 19 8. come to my house when I am restoring, than damnation to my soul, and a curse into my house, and upon my Posterity, when I am receiving. God shake every man out of his house and estate that restoreth not what is injuriously gotten, saith Nehemiah: and good Neh. 5. 13. Conscience saith Amen to it. It shall never be said of me, saith the conscientious man, that sin, or Satan, or fraud, or rapine, or usury, or bribery hath made me rich: for the fire of God shall consume the Tabernacles of bribery, saith Eliphaz, Job 15. 34. And the Congregation of hypocrites shall be desolate. But he that walketh in righteousness, and speaketh in uprightness, he that despiseth the gain of Oppressions, and shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing of evil, (viz. he that is every way a just, an honest, and a plain dealing man,) he shall dwell on High, his Place of defence shall be the munition of Rocks: Bread shall be given him, his waters shall be sure. Isai. 33. 15, 16. But besides what hath been said, you may know an honest Conscience by these Notes. 1. He hath engraven in his heart this Maxim, I must be a Law to myself. h. e. though Rom. 2. 14. there were no humane Law to force me to reason, and duty; no magistrate to awe me, no minister to reprove, no shame for ill done, no praise for good done; yet must I live conform to the old Law written in the heart of man. This man needs not his neighbour to call on him, saying, know the Lord, do Heb. 8. 11 Intimus magister. justice, etc. For he is so taught of an inward monitor abiding in his heart. In this regard it is said, The Law is not written for the righteous, 1 Tim. 1. 9 For if other men were as honest as he, there needed not so many Laws, and a few Magistrates would be sufficient. 2. This is his Oracle, Whatsoever you would others should do to you, do you the same to them, Mat. 7. 12. Which is the Epitome of the Law and prophets, and is the voice both of Scripture, and Nature. This, Lactantius saith, is the very root and foundation of all equity. And Jerom to a Epitome Diu. Instit. Cap. 3. good woman, commendeth this saying, as the breviary or abridgement of all righteousness, to be written on her heart as a compendious Commonitory, quasi ad compendiosum locum quoddam Commonitorium illa tibi evangelij eligenda sententia est, & superscribenda cordi Jerom ad Celantia. tuo, quae ad totius justitiae Breviarium pro fertur ore Dominco quaecunque volueritis, ut faciant vobis. homines— haec tibi quasi speculum quoddam paratum, & ad manum semper positum qualitatem tuae voluntatis ostendat etc. Therefore saith Paraeus upon the place, Par. in Mat. 7. 12. Christ would make every honest man his own rule and law, in his deal with his neighbour. Would I like it well that others should suspect, envy, censure me with their tongue when I am absent; or abuse, deride scorn, and make jests of me, to my face; or would I be content that they should overreach, defraud, and oppress me in their actions? then let me do the like to them, otherwise not. 3. You may be bold to take his word, and trust him; He cannot deceive, though he may be deceived, Errare potest, non fallere. His word is as his Bond, his Bond is as his Oath, and his Oath is as his Soul. By any of these you have him bound, and bound in Spirit: And let him go whether he will, he hath his Keeper with him. He makes Conscience of what he promiseth; because his promise came from a Purpose of performance. He reckoneth of his day debt, promise to thee, when thou little thinkest of him. He holds nothing to consist with his honour, which doth not with honesty, whence the ancients derived honour and honesty, on from the other. Honest Regulus, the glory of the Romans being let go (when a prisoner of war) upon his Apparel, or word passed to return, if a Peace were not agreed between his Nation, and the Carthaginians, made good his promise, although he knew it were as much as his life were worth; Fides data est servanda etiam hosti. When the honest man hath passed his word, he saith, quod dixi, dixi, what I have said, I have said, as Pilate after his writing said, quod scripsi, scripsi, what I have said, or written shall stand. 4. You need not fear to take his money, his wares, his weight, or his measure; All are currant, and warrantable. His money currant, and weight as Abraham's and jeremy's was. Gen. 23. 16 Jer. 32. 9 He eclipse not his Shekel. His weight is down weight, his measure full measure. His Ephah, Omer, and Shekel are all Standard-proof. He knows nothing more abomination to the Lord then a false balance, Prov. 11. 1. 5. This man as you may take his word, or his money, his weight and measure; so you may take his accounts, he will be faithful and punctual in all his reckon, disbursements and receipts wherein you intrust him; He will not set down Laid out more, or Received less than the truth is. As those honest workmen in Jehojadas days that repaired the House of the Lord, laid out according to their Trust as far as was needful for Repairs, and brought in the Remainder; and it is said, 2 Kin. 12. 15. etc. That they did not so much as reckon with them, for they dealt so faithfully. Here is a commendation for a public officer, or a private servant, he brings in no false bills, but will be as true in his trust, and accounts, as if you had your eye always on him; you need not so much as question 2 Ki. 22. 7. his reckoning, whereas such a dishonest servant as that was spoken of Luke 16. 6, 7. must be looked after, or he will wrong the Public to augment his Private, and will not fear to empoverish his master, or deceive his best friend to enrich himself. 6. This man ever respects not a Person, so much as a Cause. The Cause of the stranger, poor, fatherless, or widow is more to him, than the face of the rich, or the Letter of the mighty. He saith with Levi, to his father, and to Deut. 33. ● his mother, I have not known you, nor did he acknowledge his brethren, nor knew his children, because they kept thy Word. He is the man whom the Ancients were wont to Emblem with a Pair of Balances in one hand, a Sword in the other, and both his eyes shut, To dispense to all Justice distributive, or commutative indifferently, without respect of persons. Tros, Tyriusve— All is one. I am Debtor, saith he, to Jew, and Gentile, to do what is honest, though engaged to neither. In all matters in difference he inclines to that party where Reason, not Interest, sways him; Amicus Plato, Amicus Socrates, but magis Amica veritas. This man is my friend, and that man is my kinsman, but good Conscience is my best friend, and truth my nearest kinswoman. 7. This man will sooner suffer any prejudice himself, then prejudice his neighbour. He sweareth to his own hurt and damage, but changeth not. No Prejudice valuable to the wronging Psal. 15. 4. of his Neighbour's expectation, and his own Conscience. It was a famous speech of that noble Pomper when in a time of a great dearth at Rome, he was chosen Curator Annonae, and had now made great provision of Corn for the relief of his Citizens, being ready to set forward, there arose a storm, the Pilot persuaded him to stay, because of the danger; It matters not, saith he, hoist up sail, put out to Sea, it is necessary for us to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sail, to live is not necessary. To stay and reserve ourselves is less agreeable with our honour, then to go and relieve our country is agreeable to our duty. CHAP. XII. The tender Conscience. THe next good Conscience is the tender The Tender Conscience. Conscience; a disposition which the world calls Niceness, Simpleness, Peevishness, Timorousness, Scrupulousness, and what not? But it is the Right Temper ever of the gracious heart, it is that heart of flesh promised in the New Covenant, Ezek. 36. 25. and is that new Divine Nature wrought in the New Creature, when once the old heart of stone is taken out; it is that Tremulous and Contrite Spirit in which God delights to dwell, Isai. 57 15. next to the Company of an Angel, or a glorified Saint. Thus saith the High and lofty One, that inhabiteth Eternity, whose Name Isa. 66. 1, 2. is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the Spirit of the humble, and to revive the heart of the contrite ones. This was that gracious disposition for which Josiah was praised and spared, Because thy heart was tender, and thou hast humbled thyself, when thou heardest what I spoke against this place, etc. and hast rend thy clothes, and wept before me, behold, I will gather thee unto thy fathers in peace, and thine eyes shall not see the evil which I will bring upon this place, saith the Lord, 2 King. 22. 19, 20. This was that self-smiting that was still observed in David's heart, which shown him to be of a right tender Conscience. When he had done a very small injury to his deadly enemy Saul (the Lords Anointed) not touching his life, but his lap, not cutting his Throat, but his Coat, his Heart smote him much; he wished it had been to do again, he would not then have done it, 1 Sam. 24. 5. and 2 Sam. 24. 10. when he had committed that other sin of pride in numbering the people, His heart smote him again, he cries out I have sinned greatly, I have done very foolishly: This is that tenderness in converted Ephraim, Jer. 31. 19 who smote on his thigh, when sensible of his sinful miscarriage, and in the penitent Publican, who smote himself on his breast, Luke 18. 13. A gracious and blessed frame of heart it is. But opposite hereunto is that temper of the wicked, and graceless heart, which the Scripture brands with many ignominious names. The Heart of Stone, Ezek. 36. 26. The heart of Adamant, Zech. 7. 12. The Brawny, dedolent Conscience, Eph. 4. 19 The spirit of slumber, or Lethargy, Rom. 11. 8. Eyes without sight, set in the head. The whore's forehead, Jer. 3. 3. The stiff neck, iron sinew and brow of brass, Isai. 48. 4. The seared Conscience, 1 Tim. 4. 2. Greediness of sin, Eph. 4. 19 Isai. 56. 11. The Enlarged, Capacious, Grave-like, or Hell-like conscience, which is as an Open sepulchre, receiving all that comes near it, entertaineth the most stinking carcase, Hab. 2. 5. and is not sensible, or offended; A whole man at one morsel, and is not satisfied. He is as Hell, saith the Prophet, that cannot be filled, Prov. 1. 12. or as the daughter of the horseleech, crying unsatiably Give, give, yet never saith, Enough; can swallow a whole house, yea, it may be a widow's house, yet can make a Long Prayer after all; But hath no remorse before, nor makes any Restitution after. This rusheth furiously into the Battle, cryeth Aha at sin, as the Job 39 25. horse at danger. This Conscience could drink up Jordan, is as impenetrable as Leviathan, which esteemeth iron as straw, brass as rotten wood, when sharp stones are under him, he plays upon them. He laughs at the shaking of the spear, his heart is a● the nether millstone, Job 41. Per totum. This hath made a Covenant with Death, and is at agreement with Hell; He regards neither one nor other, nor feareth either God or man; But eats the bread of wickedness, and drinks the wine of violence, whose sleep is less that night, when he hath done no mischief in the day, Prov. 4. 16, 17. No surer note of one going to hell in all the world, than this temper. This is Satan's flesh-brand, or the mark of Cain, as there is no one surer note of the state and truth of Grace, than tenderness of Conscience wheresoever it is found. These are past knowledge, Psal. 14. 4. Past shame, Jer. 8. 12. Past feeling, Eph. 4. 19 Past sorrow, Rom. 2. 5. yea, Past fear, Psal. 36. 1. and at last after these many steps to Hell, come to be Lamech-like, Gen. 4. 24. Past hope in this life, Jer. 2. 25. And past Recovery, or past salvation in the next. To prevent this, labour after tenderness of Conscience, which is that, that doth make and keep, and manifest a good Christian. A twofold tenderness. But here I must distinguish of tenderness; it is twofold; one Culpable, faulty, and diseased. Laudable necessary, and from soundness. There is a tenderness of body sometimes, which proceeds from Soreness, sickness, infirmity. As there is a lively sensibleness proceeding from health, and a right constitution; So there is a faulty and vicious tenderness, and imbecility of spirit, which is . There are five tender Consciences thus, A faulty tenderness of Conscience. and never an one of them good. 1. When one is so tender, that he cannot endure to be touched with a reproof. This is a tenderness indeed, but an unsound and diseased tenderness; not so tender but that he dare adventure on a sin, but he must not be told of his sin; The man who hath a boil, when you touch him, saith, gently I pray, it is tender, when indeed it is sore, and putrified, and harbours much filth within it. This is an ill tenderness. Thus only wicked ones are tender, and squeamish, prophecy to us smooth things, say they, Isa. 30. 10. Give us of your softest Pillows, Ez. 13. 18. Oh how tender was Amaziah, the priest of Bethel, Amos 7. 10. He complains of Amos, as a turbulent, and factious Preacher, The Land is not able to bear all his words, he must be restrained. How tender were Jeremy's accusers, Jer. 38. 4. We beseech thee let this man be put to death, for be weakeneth the hands of the people, and he seeketh not the welfare of this people, but the hurt. He is no ways well affected to the State, but a malignant; So they, Act. 5. 33. & 7. 54. were cut to the heart and gnashed at Steven with their teeth, as if they could have eaten him up. Thus tender was the High Priest, who rend his clothes at Mat. 26. 65 Christ's supposed blasphemy, when he should have rend his heart for his own treason, cruelty, and hypocrisy. All this is not tenderness, but effeminate softness outwardly, and inwardly the greatest hardness. There may be mollities animi, where is maxima durities cordis, as in the godly there may be summa durities or is, & vultus, when maxima mollitudo cordis, Ezek. 3. 9 Christ's face was harder than flint, Isa. 50. 7. Ezekiels than Adamant, when the heart was most tender. So è contra, wicked men have tender skin, and flesh, hard heart and spirit. Their Passions are soft and touchy; Their dispositions hard and unruly; Their love to their sin is tender, to their souls as cruel as the Ostriches of the wilderness, Lam. 4. 3. This is a corrupt softness, like that in a rotten Plum, which if you touch, you break; But it hath a hard stone in the midst that will not break. So have these a hard stone in the heart, when so much outward tenderness. But the right tenderness is that which was, Act. 2. 37. Their hearts were pierced, and being pricked in heart, they cried out, Men and brethren, what shall we do? They fall not out with Peter, but with themselves. As Austin looked upon it as a mark of grace in Alipius, when he had reproved his sin, viz. Stage plays, Quod ilius acciperet ad succensendum mihi, accepit honestus Adolescens ad succensendum sibi, & add me ardentius diligendum. When another would have been angry with me, the honest youth (saith he) was only angry with himself, and loved me the better. Right tenderness is to be very sensible of the evil of sin, and the danger thereof; thereupon impatient of the sin, but easily patiented of any Reproof; Let the righteous smite me, Psal. 141. 5. that my heart may not stab me another day; and let him reprove, that my own heart may not reproach me: you see the sound hand will endure touching and shaking, when the sore hand must not be so much as touched. 2. Scrupulousness; As when one hath got some stone or gravel in his shoe, he cannot set his foot on the ground without complaint; he cries out Tender, when his foot is plainly Galled; This is no good tenderness neither: Take out this Gravel, and he may walk without any more ado. The Apostles rule will help him. Rom. 14. 5. Let every man be fully persuaded in his own mind. His meaning is not that he would have us at adventures lay aside all Inquiries; but only rid ourselves of unnecessary, and unprofitable scruples. Unnecessary scrupulousness is when a man makes a stir about that in which God's Word is silent, and makes a sin where the Scripture makes none. The priests made one while a great scruple of going into the Praetorium, the house of a heathen Joh. 18. 28. man, lest they should be ceremonially defiled, and so held from the Passeover, but made no matter of defiling themselves morally with the guilt of Innocent blood. Another while they made a great scruple of putting the money into their holy Corban, because the price of blood, but questioned not the giving the money unto the same end, and taking the blood itself upon themselves and their children, Matt. 27. 25. These tithe mint Mat. 23. 23 and Cummin; and yet neglect the grand and weighty matters of the Law, which God gives especially in charge, Mercy, truth, and Judgement; keep a stir about washing of pots, Mar. 7. 11. and hands, make nothing of filial disobedience to parents; strain at a Gnat, swallow a Camel; cannot walk upon even ground, yet can dance barefoot among thorns, and kick against the Pricks. Herod had a great deal of this Conscience, he had passed his word, and given his Oath; to go back were perjury, but to go forward by virtue of his rash oath to commit murder is Piety; when the rule is injusta vincula rumpit Justitia. Unnecessary and vain scruples the Apostle would have us lay aside, 1 Cor. 10. 25. ask no question (in such cases) for Conscience sake. 3. A third faulty tenderness, is that too much facilness, and flexibleness of spirit to every Counsellor, and Enticer, whereby the blind often follows the blind, or at least, the blind follows the lame: for which Ephraim was broken in Judgement, because he was so ready and obsequious at every commandment, Hos. 5. 11. of this man you may say he is Gereus in vitium flecti, monitoribus asper. As wax for softness, prone to every vice, As thorns for sharpness, stern to best advice. Young and tenderhearted. Mollis animo. Jun. Thus tenderhearted was Rehoboam, 2 Chro. 13. 7. Tener cord. But to whom was he so tenderhearted? It was only to the young men's Counsel. The wiser Old men found him not so tender to better counsel, but pertinaciously stiff to them, and immovably resolved not to yield in the least to any submissive Petitions, for the ease of his aggrieved Subjects. Zedekiah, who rebelled most against the word of the Lord of any other, was as easy and flexible to the Princes as could be imagined, Jer. 38. 5. The king is not he who can do any thing against you, saith he to the Princes; but as inexorable and refractory to Jeremy as was possible. These the world calls your Good Natures, you may work them as you will, and lead them whither you will; but who is it that may lead them? Not God, not the godly Minister, not his religious Parents; but his vain Companions. But he only can be said truly to be of a Good nature, who is partaker of the Divine Nature. 2 Pet. 1. 4. I am sure Christ sets us another Example. He was as as a Rock, as hard as Adamant, he set his face as flint, Isai. 50. 7. When he heard any evil motioned, Get thee behind me, Satan, Matt. 16. 23. said he to Peter. So to Satan tempting, Matth. 4. 10. Get thee hence Satan; But to God, It is my desire to do Psal. 40. 8. Joh. 6. 38. thy will, O my God. I came not to do my own will, but his that sent me. And to John, It becomes Mat. 3. 15. Eze. 3. 8. 9 us to fulfil all righteousness. This is the right good Nature, to have a face of flint, a forehead of Adamant, harder than flint, as ezekiel's was to any evil motion, but as soft as wax to any good: Bray him in a mortar among wheat, yet is he steadfast and unmoveable: This hardness is better than all that former tenderness. 4. The fourth ill tenderness is of that Conscience which is weak and sickly (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle calls it, 1 Cor. 8. 12.) and which is easily cast down and discouraged: This was the disease of the stony ground, it was so Mat. 13. 21. tender, that it was offended at the Cross. Outward tenderness is a disease, inward is a virtue; The stony ground was outwardly tender, but inwardly hard, therefore could not endure any outward scorching; The good ground on the other side was inwardly soft and tender to give Root to the seed received, but it was outwardly hardy, able to endure all weathers. This kind of Conscience cries, A lion in the way, I shall be torn in the streets. This picks a quarrel at the Gospel for some Circumstances, Prov. 26. 13 Why do thy disciples eat with unwashen hands, and walk contrary to the old Ceremonies of the fathers? Mark 7. 2. This bird-eyed conscience, as I may call it, starts (as the bird-eyed horse) at every leaf shaking, or bird flying, and lays his Rider on his back, or flings him into the dirt haply; this is a pitiful weak conscience: This was the conscience of the mixed multitude, and of the ten spies; they started at sight Num. 11. 4. of an Anakim, and would not by any means Nu. 13. 31. advise the people to endanger themselves by adventuring forward. This conscience is known by these ill Properties: 1. It is apt to scruple things lawful, it eateth nothing but herbs, Rom. 14. 2. 2. It puzzleth and perplexeth itself about businesses of no great moment, about days, meats, etc. Touch not, taste not, handle not, Col. 2. 21. 3. It is apt to judge him that (upon better grounds) is not of his mind and practice, Rom. 14. 3. Let not him which eateth not, judge him which eateth, which he is very apt to do. 4. He is apt to stumble, Rom. 14. 21. 5. Or to be grieved, and distasted, Rom. 14. 21. Occasions whereof as it is the duty of the strong and wise Christian to avoid, so it is the property of the weak to be subject unto. 5. And a fift ill tenderness there is of the Conscience all awakened, but such as cannot take any rest more, Psal. 77. 2, 3, 4. My sore ran all night, and ceased not; my soul refused comfort, I complained and my spirit was overwhelmed: Thou holdest mine eyes waking: I am so troubled that I cannot speak. So the like Psal. 51. 3. My sin is ever before me. Psal. 38. 17. I am ready to halt, and my sorrow is continually before me. This is a sad and painful, if not sometimes also a sinful tenderness, when the soul sees nothing but sin, guilt, and misery in itself; nothing but anger, wrath, and frowns in God, and no hopes of Redemption by Christ, or of recovery by the Spirit of Grace. This is a sad Tenderness, or Soreness, or Bruisedness, or woundedness of Spirit, through too much sensibleness of sin tending apace towards fearful distrust of God, and despair of mercy. This poor soul is as a man who hath all his bones broken, and all his members dislocated, and out of Order, his heart melting like wax in his belly, Psal. 22. 14. his spirit even failing, nor can he turn himself in his bed without pain. A tenderness this is, but from disease, not soundness. Or as you see another man who hath a sore raw eye, or an eye that hath been scalded, or scorched in the fire, it is very tender, it cannot look upon the Sun, or a Candle without offence; it always runs, drops, trickles, and requires some soft silk, or fine Linen to be before it. So the conscience scorched with sin, that hath not the fire taken out by the Eyesalve made of Christ his blood, Rev. 3. 18. and hath not the fine silk and Linen you read of Rev. 19 8. is a sad Conscience though tender; it is raw and running, and sore, and fiery. Such a Conscience is tender indeed, till it be the worse again. Thus Leahs eyes were said to be tender; it was small Commendation to her, they were debiles weak, as Junius renders it. Rachel was more fair, and more beloved; her eyes were not so tender, Gen. 29. 17. But the Right tenderness of Conscience is that due Proportion of sense in an awakened ●. Right tenderness and self-observing spirit, which labours to keep the soul guarded, and unmolested. He takes up the resolution of Job, My heart shall not reproach me so long as I live, Job 27. 6. q. d. I can endure reproaches enough from any other hand, I am so outwardly hardy; but from myself, and my own Conscience, I love not to be upbraided with inward heartburning, and rise in my stomach, I am inwardly so sensible. This tenderness shows itself in respect of God. Others. Self. 1. Of God; in every thing to which God is In respect of God. Ex. 10. 26. entitled, and hath interest in. Moses stands for a Hoof. Our Saviour tender of the least Jod, or Title of the Law of God, He was all in Mat. 5. 18. Joh. 2. 17. a flame with the zeal of God's house, when he saw it perverted to uses of merchandise. This is not to be called Strictness, Scrupulousness, or Rigidness, but right Tenderness, and true Zeal. The command of God to his People is Exod. 23. 13. In all things whatsoever I have spoken unto you be circumspect. 1. Particularly and principally he is tender of those things wherein God's Glory and And Particularly, 1. Of Gods Honor. Honour is concerned. Our Saviour layeth down this for a Maxim Joh. 7. 18. He that speaketh of himself, and acteth for himself, seeketh his own glory; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. And he therein did vindicate himself against his calumnious Opposers. Joh. 8. 49. 50. I honour my Father, and ye dishonour me. I seek not mine own glory: There is one that seeketh, and judgeth. This tenderness makes a man altogether regardless of self, in respect of Name, Credit, Family, Commodity, yea, of Life. I count nothing dear to myself, so that God may be Act. 20. 24. magnified, be it by my loss, or life, or death. The Holy Martyrs counted nothing great, or precious, or base, or hard, in relation to God's Honour. When the Christian women in Julian's time were forbidden to sing their Psalms in their houses, they sang out the louder, especially when the Emperor was to pass by: And they sang out those verses of the Psal. 115. 4. 8. The Idols of the heathen are silver and gold, the work of men's hands. They that make them are like unto them, and so are all they that trust in them. Yea, they added by the appointment of Publia the head and forwardest of the Company, to their former wont Psalms, that vers of the 68 Psalm. Let God arise, let his enemies he scattered. And Theodoret. lib. 5. c. 19 when the Emperor in a rage sent for her into his palace, and commanded her to be beaten; She accounted herself honoured, saith the History, and went home, and sang nevertheless as she was wont to do. Yea, the Ecclesiastical writers of that Age tell us, that when that Apostate Julian had thrown down Christian Religion, and set up all kinds of Religions, and Idolworship; the Christians would sing publicly, and at their burials, etc. Confundantur omnes, qui Magd. Cent. 4. c. 3. adorant sculptilia, etc. Confounded be all they that worship graven images. No Restraint could hinder them from professing their Religion, and reproving his impiety. This is right tenderness, when in a clear cause of God it makes one like a Brazen wall, Jer. 1. 18. or like Adamant, harder than flint, or like fire invincibly resolute against all discouragements, to break through whatsoever difficulties, to declare for the Honour and Worship of God. Josiah was a man tenderhearted, no man more, yet in the Cause of God, and in promoting Reformation in Religion, how beyond measure was he passionately zealous, that he could not possibly escape the world's Censure of immoderate Rigour, Cruelty, and too much Severity; yet he hath this honourable Testimony from the Spirit of God, 2 King. 22. 25. Like to him there was no king before him, that turned to the Lord with all his heart, and with all his soul, according to all the Law of Moses, neither after him arose any like unto him. Yet this tenderhearted Josiah burned idolatrous Priests alive, and sacrificed them upon the altars, and burned the bones of the dead: He threw down Altars, and would not leave standing any of the old high Places, that some worse Kings had set up, and some better Kings had in their days tolerated; he would allow no longer diversity of worships, and plurality of Religions, upon any such pretence as giving Liberty of Conscience. This had been a foolish tenderness had he done so, and had (fit for a weak Rehoboam) been the greatest impiety that could have been showed to God, and the greatest cruelty to men's souls. Jeroboam and Jehu in their own things zealous, in matter of the subjects liberty seemingly and Politicly tender, stout Champions against, and bold Opposers of the Exorbitancies of Princes; but all was to build their own houses; in the things of God as cold as Coleworts. Jeroboam frameth a Politic Religion suitable to the Temper of the People, and he would have Priests of the Temper of his Religion; no Scripture Canon to settle his Religion by, or any bred up in the Schools of the Prophets, (their then Universities) for his Priests; but any gifted, or rather giving brother, though of the lowest of the people, fit to Officiate in that Employment, which they atheistically look upon as a humane but politic Invention to keep men in awe, and Order. Here was State-tenderness indeed, but too much; but no Church-Tenderness at all; great and tender respect had to their own glory, none to God's, and accordingly it prospered. On the other side you find Nehemiah earnest and tender in God's Honour and Interest; careful he was, and strict order he gives that the Sabbath be more religiously Neh. 13. 15 18. 19 observed; how enraged was he to see the Temple, or any lodging thereunto belonging to be perverted from that use which it was first intended for? he threw out Tobiahs' ver. 8. householdstuff, he required the Priests and Levites Portions and Tithes should be restored, ver. 10. 11. contended with the Nobles, and took on passionately, because the House of God was forsaken; yet in his own particular concernments he was the most remiss man in the world, to the loss of many a fair hundred of pounds that he might have made of his Public Offices, as well as others before him, But thus did not he because of the fear of his God, Neh. 5. 15. 2. This tenderness must show itself again 2. Of God's truth. in respect of God's Truth, which must be bought, not sold. How tender or jealous do you find Paul, Gal. 2. 11. when the truth of the Gospel was in danger? He that could in other things be made all things to all men, when truth and holiness might not be prejudiced, would not admit of any halting in Peter, but fell out with him, Resisted him to the face, and sharply expostulated with him. The least Jod and Tittle of Divine Truth is very precious, and not to be thrown away. As the least pieces of Jewels, or filings of Gold are very precious, and to be made much of. He that breaks one of these least commandments, and teacheth men so, shall be called least in the Kingdom of Heaven. Matt. 5. 19 In the second of the Revelation the Church of Ephesus is commended by our Saviour for Rev. 2. 2. two things seeming contrary, her bearing and not bearing, her Patience and Impatience: I know thy works, and labour, and patience, and how thou canst not bear them which are evil, but hast tried them that say they are Apostles, and are not, and hast found them liars, and hast born, and hast patience, and for my Names sake hast laboured, and hast not fainted. Here is bearing, and not bearing, patience and not suffering commended, which seem to imply contradictions: But it is easily reconciled. Any thing that touched self they could bear; the least diminution of Divine Truth they could not bear. There is a Patience that is a virtue sometimes, and sometimes a sin. There is an Impatience that may sometime be a virtue, as oftener it is sinful. In thy own cause show Patience, in God's cause take heed of too much Patience; Suffer thou, that truth may not suffer; Show Patience in suffering evil, but in doing ill, and approving evil, Show thyself impatient, it is then the better virtue. And as the good man must show his tenderness in retaining of and contending for old Truths; so must he take heed of venting any new doctrines. Be not too busy in doubtful disputations, Take heed of stamping God's Image on our Coin, and writing his superscription about our new and uncertain Conjectures, and obtruding our own conceived new lights upon the world's credulity. Thus may the false prophets do, of whom we are foretold, who shall for filthy lucre, or airy honour, make merchandise of God's truth, others souls, and their own Consciences; 2 Pet. 2. 3. whose Judgement slumbereth not, and whose damnation sleepeth not. How happy is that Minister that can say, I have done nothing against the truth, but for the truth; I have not followed cunning devised 2 Cor. 13. 8 2 Pet. 1. 16. fables in setting forth the Gospel of Christ; nor are we as many who corrupt the word of God, but as of sincerity, and as of God, in the sight of God 2 Cor. 2. 17 speak we in Christ. How sad is it Our Church should be troubled every day, and weak unstable souls tossed to and fro with that which was the haunt of the falls prophets of old, I have dreamt, and I have dreamt, Jer. 23. 25. How much better were it if all could say with the Apostle John, I writ no n●w commandment unto you, but the old commandment which ye had from the beginning, and that old commandment (he saith it again) is the word which ye heard from the beginning, 1 Joh. 2. 7. Truth is not to be looked upon as a Garment that may wax old, and needeth to be new dressed, and fitted to the persons, and the times; but as the Sun which retains its first Light, Luster, and Majesty; that though it bring forth the same Light, and appear in the same Likeness every day, yet is it every day welcome, and looked upon with delight. God's Servants have always thought they could no ways do better service then in seeking to stop new errors in their Course, or to procure Liberty and encouragement to old Truths, therefore have been content to lose Places, Offices, Life, that Truth might not lose ground, and would adventure any thing to help forward Truth. There is a notable story of One Terentius a valiant and Fortunate General under the Arrian Emperor Valens, who for the many great services he had done, was bidden by the Emperor to ask whatsoever he would for his Reward, and he should have it. But it is said, he made no use of this large Offer, to ask Gold, Silver, Lands, or Offices, but made this only Request to the Emperor, That one Public Church might be granted to the Orthodox and sound Christians, who were denied the Public Exercise of their Religion. The Emperor in a rage tore his Petition in pieces, and bade him ask somewhat else; but he gathered up the torn pieces of his Petition, and made the same request again, and said, Oh Emperor, you promised to grant me any Request that I should ask, I have nothing else to ask but Magd. cent. 4. cap. 3. this, I will have this, or nothing. Thirdly, Tenderness of spirit will show itself as in regard of God's Honour and Truth, 3. Of God's commands. which refer to God, so in respect of whatsoever doth proceed from God, as to yield and submit to every Command of God, for he is the man of a contrite heart, who trembles at his Word, Isai. 66. 2. One word of God prevails more with him then a thousand stripes with a fool; when God saith, Go, he goeth; when come, he cometh; when do this, he doth it; when fly that, he flieth it. I must be about my Father's business. I came not hither Luk. 2. 49. Joh. 6. 39 to do mine own will; but the will of him that sent me. These were the words of the Son of God. It was an excellent Expression of a gracious heart, of Baldassar a Germane Divine in an Epistle to Oecolampadius, Let the Word of God come, let it come, and we, if we had Veniat, veniat Verbum Domi●i & subm●●●mus ●lli, sex●●n●a ●obis si essent ●olla. six hundred necks, would put them all under it. This man is now so tractable, and easy to be ruled, that even a child with the Word of God in his hand may lead him, as was foretold, Isai 11. 6. Fourthly, this gracious Conscience doth 4. Of God's Threats. ever yield, and melt, and break under any Threat of God's Word, or sense of God's Displeasure; Thus you read that Josiah was affected upon the reading the Threats of the Law, his heart was tender, he rend his clothes, he mourned and wept, 2 King. 22. 19 But when the like Roll of Judgement was read in the ears of Jehoiakim, it is charged on them as a sign of their graceless obstinacy and security, that not a man of them was afraid, nor rend their garments, neither the King, nor any of Jer. 36. 24. his servants that heard those words. This man saith, Shall the lionroare, and the beasts all tremble? Am. 3. 6, 8. Shall the trumpet sound, and the people tremble? and shall the Lord God speak, and we not be afraid? This gracious soul is like the watery and dropping cloud, which hangs low, and is full of the Influence of Heaven, and leaves a blessing where it falls: whereas your highflown, secure persons, and such as in their own account need no repentance, but are passed it, or like those higher and brighter clouds, which have nothing in them. Fifthly, he doth much more yield and 5. Under afflictions. humble himself under God's mighty hand in affliction, and if God put him into that furnace, he comes forth as gold all melted, and refined, Job 23. 10. and with a new stamp, I abhor myself, and repent in dust and ashes, said Job, 42. 6. whereas another uncircumcised heart will not be humbled, nor accept of the punishment of his iniquity, but walk contrary to God, Leu. 26. 41. after he hath begun to walk contrary to him: Oh this is a desperate condition: The Hypocrites in heart heap up wrath, they cry not when he bindeth them, Job 36. 13. Lastly, this gracious frame of heart doth make the soul kindly thaw and melt under 6. Under the loving kindness of God. the sense of the free favour, and abundant love of God; As you see the Ice contracted and hardened with cold, dissolves of itself under the warmth of the Sun. This is right Evangelical Tenderness; Shall not so much Love constrain me? What cords shall draw me, if these draw not? After such deliverance as this, shall we again break thy commands? Wouldst thou not then be more angry with us? say those godly and Gospel spirits in Ezra's time, Ezra 9 14. This was the gracious Temper of that poor woman, Luke 7. 38. dissolved into Tears by the warm overcoming Love of Christ. Christ loved much, she mourned much; Christ forgave much, she repent much. This is the right Gospel Temper to fear the Lord and his goodness, Hos. 3. 5. Have you not seen the hardest Sugar dissolve of itself when dipped into the Cup of wine? Nothing so powerfully breaks and dissolves a gracious heart, or hath the like mollifying virtue, as to be steeped in the Love of Christ. Lord thou hast ravished my heart with one of thy Eyes. The Master's eye and heart of Love set Peter's heart afire, and his eyes a broach. Just as you have seen the soft and gentle fire drawing out all the moisture of the ripened Rose, and causing it to distil his dew in sweetest drops. So is this Soul affected with the Love and Grace of God: Shall I sin because Grace doth abound? Shall I Rom. 6. 1. love the less, because God hath loved me more? Is this to requite the Lord, to be most straitened when his bowels have been most enlarged? Must not Judgements needs break, whom Mercies cannot bend? Is he not worthy to have Judgement without mercy, that despiseth mercy? And may not he expect to find grace turned into fury, who hath already turned Grace into wantonness? This last is the Tenderness of filial Love, as the former was of filial fear. And so much of this first part of Tenderness in respect of God. Secondly, Tenderness of Conscience must 2. In respect of others. show itself in reference to Men as well as to God, and so both to all in general; and to each man particularly, to godly, to wicked, to strong, to weak. 1. To the godly, and that, 1. Forbearing to 1. The Godly. 1. By not grieving them. offend one of them, one of the least of them by any just scandal, or grievance on our part, Who is offended (at least through my default) and I burn not? saith tender Conscience. He is ever tender of the Peace, and studious of the satisfaction of every honest man▪ If my meat, or my wine, or my apparel, or my hair, or my Company make my brother to offend, I will eat no meat, drink no wine, put on no such apparel, keep on no such hair, frequent no such company while the world standeth, lest I make my brother to offend. This is the voice of Tender or True Conscience, like that of the Apostle 1 Cor. 8. 13. 2. We must be as tender of their Reputation, 2. Not disparaging, or discrediting them. that we expose not them, or rather Religion in them to reproach. What an excellent Instance have we in Joseph? who is called a just man for his labour. He had looked upon Mary formerly as a godly and gracious woman, and she being now with child, he knew not what to think on it; but having a purpose to leave her (being formerly contracted to her) that he might not bring reproach upon himself, he purposed to leave her privately, that the world might not take notice of any such thing, that so he might not bring reproach upon her. Joseph her Matt. 1. 19 husband (saith the Text) being a just man, and not willing to make her a public example, was minded to put her away privately. This was his Care, his Honesty, his Tenderness, and his Righteousness. But where shall we find the like Tenderness or Righteousness now adays to salve the Credit, and conceal the failings of our brethren? we are glad if we have any thing to Paradeigmatize them for, and say, Report, and we will report it, Jer. 20. 10. As if we were of the mind of him of whom Jerom spoke, whom he calls passionately Scriptorem illiteratum, qui Procacitatem, & Ruffinus. maledicentium in omnes signum estimet bonae Conscientiae, that is, to think there is no other token of a good Conscience then to speak ill of other men, and traduce their persons, and lay open their nakedness to their disgrace. That godly Emperor Constantine was quite of another mind, who was wont to say if he should find a Christian Bishop, or Pastor overtaken in any infamous Act, he would rather pull off his purple Robe to throw upon him to cover him, then that any should come by his means to hear of it, to the scandal of Religion. I am sure this is more like to the Example of Christ, who casts his Purple Robe upon us, that our sins should not be taken notice of. 3. This good Conscience will make us tender of disagreeing with, or dividing from 3. Not dissenting, or dividing from them. any who are godly, upon unnecessary and frivolous grounds. Enter not upon doubtful disputations, fall not upon questions that nourish jangling, but destroy Edification: This is the common sin, or misery shall I say, of these times? Or shall I say both? There is much of misery in this sin, and much of sin in this misery. How much good is ill spoken of ordinarily, because it is the good of such persons against whom we have taken up a prejudice? and how much ill is gladly spoken of with the Joy of all the heart, when it is of some persons, of whom we had rather hear ill then well? when we should study to make and represent one another as good as we could, that we might congregate and unite, we strive to make (at least to represent) one another as bad as we can, that we may disgregate, and divide. This is a lamentation, and cannot but be for a lamentation to all godly, and peaceable spirits, to see such unkind Heats and Animosities raised and cherished among men (otherwise) godly, judicious, and learned, differing about matters of no great moment; yet filling the world with bitter invectives one against the other. Jerom is fallen out with Ruffinus, and writes bitterly against him, Ruffinus thinks as much scorn of Jerom, as he could possibly of him, he resolves not to die in his debt, he writes as bitterly against him. The truth is though both good men, they were both to blame. There was too much of passion in them both. Must they needs be condemned, and abandoned by all men, whom some learned men have once condemned, and that haply out of inconsiderate prejudice? must a godly man be presently expunged out of the Calendar of Saints, and enroled in the black Bill of Heretics, because it pleaseth some to reckon him such? Must Jerom's only Censure, and sharper writings against Helvidius, Jovinian, Vigilantius, Aerius, or some others, make them ipso facto execrable Heretics? When upon through disquisition and calmer consideration their reputed errors were but the prejudices of those present times: Oh how were it to be wished that this were more thought of upon all hands: So that Christians might not be to Christians as the Jews were to the Samaritans. Joh. 4. 9 The Jews have no dealing with Samaritans. And that one godly man might not be to other godly men as a Shepherd to the Egyptian, Gen. 46. 34. and that our public meetings, and our religions exercises there, might not be as the Israelites Sacrifice in the sight of the Egyptians; both of them an abomination, Ex. 8. 26. How happy were we if we had so learned Christ, as to put off with the old man, according to the Apostles counsel, Eph 4. 31, 32. All bitterness, and wrath, and clamour, and evil speaking, with all malice, and to be kind one to another, tenderhearted, forgiving one another, as God for Christ's sake hath forgiven us. 2. As we must be thus tender to all godly 2 Weaker ones. ones in general, so especially to the weaker ones among them, no ways to discourage them, despise them, or impose any burdens upon, much less lay any stumbling-block before them; but to bear their infirmities, Ro. 15. 1. condescend to their terms, Rom. 12. 16. And not to please ourselves, but them rather. This is to be to Jesus Christ, who is tender of all his little ones that believe in him: He himself bears their infirmities, and feels their sicknesses, Mat. 8. 17. He (saith the Prophet) gathereth up the Lambs with his arm, and carrieth them in his bosom, and gently leadeth them that are with young, Esay 40. 11. He doth not strive nor cry, nor is his voice heard in the streets: The bruised Reed he breaketh not, and the smoking Mat. 12. 18, 19 flax he quencheth not. But was among his Disciples as one that served, Luke 22. 27. He could wash their feet, and stoop to any the meanest office, to leave with them a never dying example of matchless humility in remembrance. It is no argument of weakness (said a learned man) but of much strength, Dr. Staughton. to be able to bend the body backward, and to recover one's self again; so to stoop backward as it were, to our brother's weakness, implies much prudence and strength of grace in us. 3. Nor are we to be so tender of the godly 3 Towards all men. Phil. 4. 5. only, strong or weak, but our moderation must be known to all: The wicked himself must see we are tender of his good, more than he is of his own good: With meekness we are to 2 Tim. 2. 26. 1 Pet. 2. 15 instruct such as yet oppose themselves, with well-doing (not with ill speaking, and contumelious reviling) to put to silence the ignorance of foolish men, and we are to labour to take away all occasion from such as seek occasion to speak reproachfully of us, 1 Tim. 5. 14. 4. But of all others we must show our 4 Of those nearest to us. Josh. 24. 15 selves tender most of the good of those who are nearest to us, that we and our houses may serve the Lord, that all ours may be Gods. Job disliked sin in others, but was most fearful Job 1. 5. of it in his children, lest they should in his absence curse God in their hearts. Paul was especially jealous of his Corinthian Believers, with a godly jealousy, whom he had espoused 2 Cor. 11. 2 & 6. 11. to Christ, because his heart was enlarged to them. Austin saith of his mother Monica, That it was as much to her as the new bearing of a child, whensoever any child of hers did amiss. Toties filios parturiebat, quoties à Deo eos deviare cernebat. This is right Religious tenderness, when we put no difference between sin in a friend, and in an enemy or stranger, unless this difference, to be more plain in rebuking thy friend, and dealing effectually with him, to reclaim him. If thy signet on thy right hand, or thy friend Jer. 22. 24. in thy bosom, that is as thy right eye, cause thee to offend, show most love to him by the most dislike of his evil way. Be not like Pharaoh, who would have an Israelite beaten, whether there was a fault or no; but his own servants, in whom the fault was, must not be beaten, but borne out in all they did, Exod. 5. 16. Thirdly, In respect of self, tender conscience 3 In respect of self. hath much to do, and will show itself in these particulars: First, in respect of fin already committed, his heart now smites him as oft as he sins, 1 Sam. 24. 5. and 2 Sam. 24. 10. his heart gives him no rest, till he hath made his peace with God by renewed repentance; and with man by restitution, or other satisfaction, as Zacheus did. This is a certain evidence of the life of grace within, when so sensible of sin committed: Thus was David after his foul sins, his iniquities were ever in his eye, Psal. 51. 3. & 38. 8. they cost him many a tear, groan, yea they made him howl out ere he had done, he made his bed swim with tears, his eye dim with Psal. 6. weeping, and his flesh abate with fasting. The like was to be seen in Peter, after his shameful denying of his Master. Austin tells us what a change he saw in Confess. l. 2. c. 1. Da castitatem da continentiam, sed noli modo malebam morbum concupiscentiae, expleri quam extingui. Conf. l. 8. c. 7. himself, after his conversion in respect of sin, Exarsi aliquando saliari in inferis. He said he could never have enough of it, he could have gone to hell to fill his body with it; no bread to him like those husks: And though he was wont sometimes to think of his sins, yet all his prayer was rather to have sin pardoned, then purged and mortified: and his hearts secret wish was, that his lusts might be satisfied rather then extinguished. He did pray indeed sometimes for continency, and victory over his lusts, but he was afraid he should be heard too soon. But after he had put his hand upon the hole of the Asp, and had done playing before the Cockatrice's Den, he tells us what his sins cost him: Then he had enough of hell, Rodebar intus, & confundebar vehementer pudore horribili, quibus sententiarum verberibus flagellavi animam meam? He then felt as he said, an inward gnawing worm within him, and a fearful horror of shame fell upon him, that he fell out with himself, that he did chide and rattle himself to the purpose in his privacy for his former folly, and foul miscarriages. 2. In respect of sin not yet committed, He fears, and departs from evil, and shuns all occasions and provocations leading to it, How can I yield to any such wicked act, and sin against God, saith Joseph to his immodest Mistress, Gen. 39 9 whom he did fly from as from a Serpent; he would not hearken to her, though day after day solicited by her, either to lie with her, or be in her company. Austin also tells us what care he had after that happy change in him, to keep himself from his wont sins, In illa grandi Rixa interioris domus, quam fortiter Conf. l. 8. c. 8. excitaveram cum anima mea in cubiculo nostro corde meo, etc. That there was so much unquiet and chiding in his little house, his heart, between his lusts and his conscience, they fell out so sharply, that they must needs part; and he would never harbour his wont lusts any more: A happy falling out, and a happy parting. 3. Tender conscience flies those which the world calls small sins as well as gross sins: He will not be found in a lie, no not in an officious or excusatory lie, such as Gehazi's was: 2 Ki. 5. 25. Eccles. 9 2. Mat. 12. 36 He sticks at a thread, and a shooelatchet, he feareth an oath, even a lawful oath, if not necessary. He flies your lesser Oaths (as they are counted) of faith and troth; he takes heed of idle words, wanton looks, vain thoughts, wishes and motions; he allows not a light behaviour, an unseemly habit; he is watchful against inordinate anger, immoderate cares or labour, even in his honest calling; he knows in much laughter, and unseasonable mirth, there is danger; in loquacity and multitude of words, there is no want of sin. He finds foolish talking, and vain jesting, reckoned among sins, and forbidden; that jesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which among the Moral Philosophers went for virtue, and which common Christians account Eph. 5. 3. all their grace: He is better taught then to call any sin little, for there is no Poison little, death little, or Hell little. He knows no duty small, for there is no Commandment small. Christ, though he turned water into wine to refresh others, would not at Satan's instigation turn a stone into bread to relieve himself; Matth. 4. 3. he might have done it, for he was able; had he done it, who could have called it sin? he was then in want, nothing to feed upon but hard stones, yet would he not go out of God's way, to gratify Satan's plausible pretences, or to relieve his own necessities. The matter in which the first Adam offended, seemed not great, but the offence itself was great. More go daily to hell for small sins 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 than the desperate hundred pound cast with a die: There is no heed taken of the one, when most abhor the other. Ahab received his death's 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 Keep me from presumptuous sins. How circumspect and tender were the Primitive Christians in this point? They would rather die, than cast the least grain of salt or incense into the fire, as the Pagans did to save their lives; they refused to swear by the Genius, or good fortune of their Emperors, although they never forbore to pray for their health and prosperity. Eusebius tells of one that was apprehended, and led to the Altar to cast on Incense, he refused, they were willing to save him, only 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 persuade him, when he came forth, he protested that he had not sacrificed. Theodoret tells also of Marcus Arethusius, Euseb. l. 8. c. 20. who having formerly in time of Constantius pulled down a Paganish Idoll-Temple; and in julian's time being accused for it, was ●njoyned to build it up again as it was, or give as much money as would do it: he would do neither: They than 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 halfpenny, 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 halfpenny towards the furthering of any evil, as to be at the greatest charge: And therefore would not part with one single halfpenny to such a purpose, though to save his life. 4. Tender conscience flies secret sins as well as open, and is best seen in the dark, 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 Laban's watch-Tower, and makes this Inscription, No man seethe, but God seethe. Whereas men of no conscience say, Who seethe us, who knoweth what we do in the Chambers of our Imagery? They writ that sentence of Atheism over their secret and close design, that was in the mouth of those miscreants Ezek. 8. 12. & 9 9 The Lord seethe us not, the Lord hath forsaken the Earth. 5. The tender Conscience keeps a man as well from the guilt of sinful Omissions of good, as of sinful Commissions of evil. Our Saviour was as much displeased with Peter's Mat. 16. 2●, 23. carnal dissuasion from a necessary duty, to go up to Jerusalem, to suffer as with Satan's Diabolical persuasion to Daemonolatry, to Mat. 4. 8, 9 commit the most horrid impiety imaginable, to fall down, and worship him in the room of God: His answer was the same to both, Get thee behind me, Satan. Thou must as well observe what thou dost not, as what thou dost. 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 chief 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 slothful 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 City, and beggars in the Country 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 fly and avoid the common sins, and prevailing errors of the times. Nehemiah is a famous instance, and pattern of such a good Conscience: he saw Sabbath-Profanation, swallowing up the Priest's Maintenance, and oppressive Usury 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 kinds. 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 profane the Sabbath-day? Did not our fathers thus? and did not our God bring all this evil upon us, and upon this City? yet ye bring more wrath upon Israel by profaning the Sabbath. And at last he puts forth his coercive power, to prevent the like. A gracious heart, if he see the morality 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 Priest's maintenance embezeled, the Levites and Priests (the then Ministers) under disesteem and poverty, the Priest's Patrimony devoured by irreligious encroachers, their appropriated Tithes and set maintenance detained by dunghill-minded Professors, whose Gain is all their Godliness, and who would maintain (it may be) there was nothing due to them Jure divino; They must labour with their hands as well as others. The service of the House of God was neglected, the Levites (through such discouragements) taken off from their Ministry, and diverted to Mechanic Employments. They were fled every one to his field (that is) they were fain to shift for themselves as they could, there was Neh 13. 10, 11, 12, 13. no Public Church maintenance for them; what doth Nehemiah now in such a Case? He doth not go to the common people, whose hand and heart was in it, they would all have cried out, No more tithes, no more Priests; Ease us of this charge; The temporal things we sow upon our Priests are above all the spiritual fruits we reap, or ever look to reap by them. Cannot Religion be upheld without these Priests? cannot these Priests afford their service to God and his Church gratis, and of free-cost? or, at least, be content to live upon the voluntary Contributions of the Church? He doth not go to these, I say, Reason is not to be expected among the multitude; but he goes to the Nobles, and chief Representatives; he contended, and expostulated with them, Neh. 13. 11. Why is the House of God forsaken? Shall our return out of Babylon be honoured, and our Reformation bear date and be made famous for our laying aside Sabbath, and Public Church-worship, Churchmen, and Church-maintenance? Then I contended with the Nobles, saith he, Why is the House of God forsaken? What a reproach will this be to our Reformation? The Nobles it seems were either too forward, as well as others, to keep back and take away Church maintenance, or put the people upon such designs, or else the Nobles were too backward to compel the people to pay their duties. They made not such provision for the Minister's livelihood and subsistence as they should, but now Nehemiah takes care to see it amended, ver. 12. 13. So his detestation of their Usury, and Extortions, and the Nehem. 5. 9, 10, 11, 12, 13. means he used for Reformation and Restitution, you may read in the fift Chapter. By this you see a godly man observes what are the prevailing sins of the times, and he sets himself against them; when another now of no Conscience thinks it a principal point of Prudence to give way to that which is like to take and obtain the upper hand, yea, to sit still, connive, keep silence, and it may be against his Conscience and Judgement to comply as Peter once did, while he was in the high Priests Palace, he saw all spoke against Christ there, and therefore thought it was to no purpose for him to speak for him; nor was it safe. But it cost him dear. Yea, some account it a Note of singular Piety to be forward in promoting such a way and opinion as it at present the prevailing way, and rising opinion, though they see no weight of Reason leading thereunto. Herein many dealing with their understanding, and poor Consciences, as they did with their bodies, when Eutropius the Eunuch was in that Power and Greatness in the Emperor's Court, and favour, that he could raise and prefer whom he would, yet would he never prefer any but those who were like himself, and first made Eunuches, whereupon many were so mad as to gain his favour, and attain their ambitious ends, they did voluntarily geld themselves, and were content to Cease to be men, that they might be more capable of an Office, or a great place. So do not we see men of low spirits ordinarily to obtain a great place, and esteem in the world, abase themselves even to hell (as the Prophet speaks) and Isai. 57 9 stoop to Nahashes conditions for a quiet life, and Eutropius his Terms for preferment, to part even with their right mind, and to castrate themselves of the best member they have (their Consciences,) ceasing to be Christians, that they may become some body in the world. These are a fourth sort, and a new Order of Eunuches besides those three reckoned by our Saviour, who are made Eunuches by men for the kingdom of earth's sake, Mat. 19 12. 7. The tender Conscience must fly as well all sinful Occasions, as Actions. He must keep out of the way, and company of the Psal. 1. 1. wicked man, out of the chair of the scorner, he must not come into the chamber of the wicked woman, whose eyes are snares, whose Eccles. 7. 26. hands bands, nor near her doors, he knows that evil words corrupt good manners, and evil Company soon corrupts good Natures. Set cold water over the fire, it grows fire-hot. Can Prov. 6. 27, 28. you carry coals in your bosom, and not be burnt? How soon did Nabuchadnezzar degenerate into a beast by conversing with them; when he was driven from men, and had his dwelling Dan. 4. among the wild beasts of the earth? Bury a man in the earth, he soon becomes earth. Judas took no hurt among the Disciples, leaving them, and going to the High Priests, he was for ever lost. Peter in the garden took no hurt, in the palace was ensnared. Austin tells how his friend Alipius having resolved formerly against beholding their wicked plays and sports, once yielding through importunity of friends to go along (but with a purpose not to be a beholder, though he were upon the place) He went, he sat down, he stayed, he kept his eyes fast closed, till at last hearing the loud shout and acclamation of the people he was not able to forbear opening his eyes, he returned a lover of those vanities, which S. Austin did much bewail and lament in him. Et non erat jam Aug. Conf. l. 6. cap. 8. ille qui venerat, sed unus de turba ad quam venerat. Quid plura? Spectavit, clamavit, exarsit, abstulit secum inde insaniam, quâ stimularetur redire, non cum illis, sed prae illis, & alios trahens. How many have utterly undone themselves, brought their friends to shame and grief, their states to beggary, their lives to untimely ends, their souls to hell, and their posteritic to infamy by the wicked company they have kept? nothing so infectious as this, nor hath made more fall among Gen. 34. 1, 2. men. Dinah walking out to see the daughters of the Hivites, and Samson to see the daughters of the Philistines, neither of them returned so well as they went out. And Judg. 14. 1, 2. again, How many by leaving Ministers, Ordinances, Assembling together, etc. have made themselves a prey to seducers, and have been corrupted? They went out from us, therefore it follows, they were not of us, saith S. John: for if they had been of us, they would no doubt have continued with us, etc. 1 Joh. 2. 19 Eighthly, he must not only fly what is simply evil, but whatsoever hath an appearance of evil: for so are the Gospel Precepts, 1 Thes. 5. 22. Abstain from all appearance of evil; Fashion not yourselves to the world, Rom. 12. 2. But be transformed from them, not conformed to them. Phil. 4. 8. Whatsoever things are pure, are honest, are praiseworthy, and of good report, etc. These are we confined to. By which Rules we see what to say to many things not by Name expressly forbidden in any place of Scripture, as Stage-plays, Dice, Cards, mixed dancing, healths drinking, unseemly Hair, fantastical attire. But by Consequence from those forenamed general Rules, and such like, Have no fellowship with unfruitful works of darkness, but rather reprove them. Let not fornication, or uncleanness, or covetousness be once named among you, neither filthiness, or foolish talking, or jesting, which are not convenient, &c Ephes. 5. 3, 4, 11. How precisely careful were the Primitive Christians of doing, or approving any thing that might any way redound to the wounding of Religion, and at which any offence might be taken, or an ill construction made of it. There were in Cyprians time, certain persons called Libellatici; they were numbered inter lapsos; whereof, as Baronius observes, there were two sorts; the one called Sacrificati, or Thurificati, Sacrificers, who had out of fear yielded to cast Incense to their Altar-worship, or idol-worship. The other were called Libellatici; who had protested they could not in conscience yield to any such irreligious act, nor would they, if they died. But they desired they might not be urged to any such thing, but that they might have a protection against force and persecution for refusal, and they would give some certain sum of money for such a dispensation or protection: From whence they had that name given them of Libellatici. One would think that this had been no great matter; yet because it had an appearance of evil in it, they were looked upon as persons offending, and deserving Censures, though not in an equal manner with the Sacrificati. Whence Cyprian somewhat lessens their fault, and saith they were not, tam crimine quam errore decepti, guilty Mag. Cent. 3. cap. 6. more of oversight, then of any great crime. Yet were these enjoined penance, and received, upon promise that they should not so far yield any more after. 9 Note. In the ninth place you may further know the tender Conscience by this Note: As he doth ever fly whatsoever hath an appearance of evil; so he dares not always trust whatsoever hath an appearance of good. He 1 Thess. 5. 21. knows we are to try all things, and hold fast only what is good, not what seems so. He knows that remarkable speech of our Saviour, Luk. 16. 15. That which is highly esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. among men, is abomination in the sight of God. He still suspects that action, person, and state of life, of which all men speak well. He knows that Satan deceives more easily, and destroys the more dangerously when he assumes the shape of an Angel of Light. The Meridian Devil, that destroyeth at noon day, under pretence of new Gospel; and greatest perfection is more to be feared, than the evil formerly walking in the darkness: Therefore are we warned to try all things, we are charged to distrust many things, not to believe every Epistle, or every Apostle, or every Gospel, or every Revelation, 2 Thes. 2. 2. Rev. 2. 2. Gal. 1. 6. 2 Pet. 2. 1. Mat. 24. 24. 1 Joh. 4. 1. or every Prophet, no nor every Christ, nor every Spirit, for there have been discovered false Epistles, and false Gospels, false Revelations, and false Prophets, false Christ's, and false Spirits: There be that lie in wait with all possible craftiness to deceive, and by their fair speaking sometimes, their high swelling and high flown expressions other while, do with much art inchant their credulous hearers, and deluded followers, into an admiration of their parts, and to an unexamined implicit swallowing of their pernicious Doctrines; and those oftentimes not the silly underlings, and the weaker people, but those that are accounted godly, and had clean escaped 2 Pet. 2. 18 from them who live in error; yea sometimes the choicest wits, and greatest parts have been entangled as far as any; as may be seen in that Imposter Montanus, who gave out himself to be some Great One, no less than the Paraclet, far above the Apostles; That his Doctrine and Gospel did contain more excellent things than Christ and his Gospel: And such an overcoming tongue and carriage he had, that he took with most; but that Tertullian, one of the greater Luminaries of the world, a man of that eminency for learning, and of that desert in the Church, whose Champion and Advocate he was against both Pagans and Persecutors, that he, I say, should be bewitched into those horrid assertions, to believe and affirm the same of that Montanus, who can read or Tertulliamus Montanum Paracletum saepe nominat, spiritum sanctum in Apostolis fuisse dicit, non Paracletum, Paracletum plura in Montano dixisse quam Christus in Evangelio, nec plura tantum sed etiam meliora atque majora. hear it, but with astonishment. Tenthly, the tender conscience must go further; not only fly what appears evil, and try what appears good, but take heed of what he knows lawful: He dare not do all that he may do. Ob. You'll say, This is simple niceness, not necessary tenderness. An. He that will do all he may, often doth more than he ought. 1 Cor. 6. 12. & 10. 23. All things are lawful, but all things are not expedient. In use of things lawful, he examines himself, and goes by three Rules: 1. This or that may be lawful, but is it expedient? when? how much? how far? how oft expedient? 2. It is lawful, but will it edify or offend? 3. It is lawful, but I must not suffer myself to be brought under the power of any thing, though lawful; I may not drink too largely of the most wholesome drink, no not out of my own Cup. If any thing be as lawful and needful as my right eye or hand, if it make me offend, I must have done with it. Another who hath no sense of tenderness, inquires no further commonly, but is this or that lawful, in any kind, by any circumstances, or will you say it is absolutely unlawful? He loves not to be too straight tied up with Rules, Cautions, and Distinctions. But it is a sad and true saying, Licitis perimus omnes, All the world is undone by lawful things abused, and mistimed. This was the old worlds, this Sodom's sin, the immoderate and intempestive abuse of what was lawful. The worst our Saviour saith of them; was, That they eat, drank, bought, sold, built Mat. 29. 38. La. 17. 27. 28. and planted, married, and were given in marriage: All of which are lawful, some of them altogether necessary to life, in their measure and time; yet when they gave themselves to nothing else, and were insensible of the Judgements coming on them, they perished in these. What is it to a man to be drowned in a Butt of Malmsey, or in a Vessel or Pit of water? Say not therefore, Is such a thing lawful, 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 bear me out in. But we must have more words and queries to an action, than this one, An licet, we must ask, An decet, An expedit? To swear, to go to law, to take away ●●e life of another man, are sometimes lawful, 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 Bear fights with more advantage hard at the stake, then at the full length and scope of his Chain. Observe your measure, limit your liberty with bounds in lawful things: For lawful and sinful are so near neighbours, that they border one upon the other, and join in their utmost bounds. 11 Note. This man again in the next place dare not do always what is in his power: Joseph had his unkind 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. 4●. 18 I fear God. The man of conscience hath other rules to walk by, than 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 Governors' 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 Public with it; Yet for all this I required not the bread of the Governor, because of the hard times that lay so heavy on the People. Luther could glory in it, that he was poor himself, yet many were enriched by him. And Austin saith, Among all the Gallants that ever the Romans 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 Employments and Offices he had: His whole Estate was (say the Historians) a parcel of Land of seven acres, for his wife and children to live upon. 13 Note. The tender conscience doth not only beware of sinful actions, but doth also bewail, and take sad notice of his sinful affections, and the depraved dispositions of his nature: He mourns under the sin that dwells within him, the Law in his members warring against the Law of his mind, 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 loser 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 kerbed then conquered: If he could keep his lusts and passions in some awe, and some good order and decorum, he would desire no more; these Canaanites should live by him; he would not expel, or destroy them, if they will but become Tributaries. If they bring him in any Contribution-money, and pay him Tribute, and yield him any benefit; if they will but hue 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 sinful 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 only restrained, not ruined. But now the Conscience truly tender of sin, hates his sin in every degree, with a perfect and impartial hatred; he would have no mercy showed 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 kerbed 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 soul, 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 straight siege of Jerusalem, The hands of the tender and pitiful women did slay and boil 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 cruel to her child, yet is she called a tender and pitiful mother. So the soul being long besieged by the Ministry of the Word, and at last close begirt with an Army of convictions and terrors, legal terrors and threats, and inward horrors, and all within full of mutinies, after denouncing of final 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 soul that was formerly as tender of sin, as the mother of her child, with her own hands slays and strangles it. 14 Note. This man again, you shall find him ever consulting rather with honesty, justice, and duty, then with honour, commodity, and safety: If he promiseth, passeth his word, giveth his hand, bond, or oath, he changeth not, though it be to his own prejudice and Psal. 15. 4. damage. That famous Regulus I now speak of, having given his faithful promise to return again, being discharged upon his Paroll, though he knew he should die if he did make it good, returned again, yielded himself their prisoner again; delivering this memorable Maxim to his eternal fame, Fides hosti data est servanda, Faith is to be kept with whatsoever enemy, and upon whatsoever peril. This also made Austin so much to extol him, as I said before, as a man not altering with his fortunes; greatness made him not swell, nor affliction could make him shrink? ●ad tanta exitia revertit Intrepidus. Aug. ubi supra. Mr. Latimer, though he had notice before, that the Pursuivant would come for him, would not absent himself; yea, when the Pursuivant having delivered his Message, was willing to have left him behind, that he might have made an escape, he made himself ready to go along with him. Here was no consulting with flesh and blood, but with conscience, duty, and the honour of the Gospel. 15 Note. Lastly, this man alone in the cause of Christ and Religion, dare stand it out against the whole world; as Athanasius and Luther in their several Generations sustained the rage and fury of the age they lived in, yet were nothing discouraged. The three most eminent of all David's valiant men, purchased their honour by some singular exploit, one of them did the work of many; Adino the Eznite, the first, lift up his Spear against eight hundred at one time, and slew them. Eliazar the son of Dodo stood his ground, and endured the shock of the Philistines Army, when all his men had left him: The like did Shammah the third of them, 2 Sa. 23. 8, 9, 10. The Philistines were gathered together in a Troop, where was a piece of ground full of Lentiles, the people fled and left him, he stood the charge, and beat off the Philistines, and made good his ground: These things did those three mighty men. So a man of conscience considers not so much the danger that lies before him, as the duty and necessity that lies upon him, to appear in such a time and cause. A fiery Elias is the more jealous (which is the greatest measure of tenderness and love) of the cause, truth, and worship of God, when the whole world is halting between a God and no God, and when all his fellow Prophets were slain and butchered, and he himself was left alone; yea, his life laid out for; then was a fit time for him to show his courage and fidelity, or jealousy, as he calls it, 1 Kin. 19 10. We find by experience the fire to burn most scorchingly in the extremest frosty weather, and the most generous conscience is then most forward and fervent, when he lives in a cold and freezing climate. And so much of the tender Conscience. CHAP. XIII. Of the suffering Conscience. THe last conscience we spoke of, was the Of the Passive and suffering Conscience. Tender Conscience, here we are to speak of another Conscience as good as that, but quite of a different nature, that is, the Passive and hardy Conscience, which is to admit of no fear, timorousness, or tenderness at all in it, as to suffering; as the former was not to allow of any patience, or boldness at all, as to sinning. Yet are they not so opposite neither as they may seem to be, but both are to be found in the same persons; gracious dispositions always agreeing together, and one helping and increasing another: The more of that Tenderness we spoke of in the last Chapter, the more of this Passiveness if need be will be found, of which we speak here; yea, this hardiness proceeds from that tenderness, and is inseparable from it, therefore it is fitly handled next to it. For as there is a bad, base, and sinful tenderness, that proceeds from as sinful a hardness, or hardness, so is there a holy and honourable hardness, that proceeds from the best tenderness. There is a childish softness, and effeminate tenderness of face and flesh, which comes from hardness of heart; and there is again, a gallant and resolute hardness of face and back, as unto men, to endure all kinds of pains and tortures, which comes from real tenderness of heart and conscience before God. Good Conscience then must not be bred so daintily, and kept so tenderly, but that it may digest the world's hardest usage, and coursest fare; it must be Patiens famis & frigoris, ensis & ignis, Patient to all sufferings, impatient only of sin. This puts within a man a heart of adamant, and upon a man a face of brass or flint: He is not dashed out of countenance with the fiery countenance of enraged Tyrants, nor made to tremble at the sight of a seven-times-heated fiery furnace. We are not careful to answer thee, O King, in this matter. This is that Conscience which St. Peter so highly commendeth, 1 Peter 2. 19 This is thankworthy, saith he; if a man for conscience toward God endure grief, suffering wrongfully. You have not such an expression in all the Bible again, that any thing should be thankworthy with God; for our Saviour saith, Luke 17. 9, 10. Doth any Master thank his Servant, when he doth what he commands, I trow not? So nor can we expect thanks, but when we have done all, we are, to say, unprofitable servants, we have but done out duty. But here St. Peter, ver. 19 saith, This is thankworthy, etc. and repeateth it again, ver. 20. If ye do well, and suffer patiently, this is acceptable or thankworthy with God. This is a mighty honour put upon this Conscience, we must therefore get it. Know that all is nothing if this be wanting, Not thy Conscience of faith, purity and sincerity, not thy Quicksighted, well-spoken, well-doing, not thy Inoffensive or Tender Conscience, if thou have not also this Property, All is not worth a Thank. As all thou canst do is not worth a Thank, if not for Conscience sake; so it seems Conscience itself is not worth a Thank if not for suffering sake. This did commend the Christians in old times, they had learned to suffer as much for Religion, as we to dispute for it, or rather against it. They could be content to be bound, that Truth might be at liberty; and to die, that Religion might not die; and they chose rather to suffer for the Gospel, then that the Gospel should suffer through them; They were more willing that Religion should live upon them, and their ruins, than we are to live upon Religion, and its ruin now adays. Any thing was easy for them to suffer for Conscience, only 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 wild beasts, some pulled in pieces by men more savage than beasts, yet they did all bear it, and rejoiced they suffered for Conscience, and for God. Attalus and Alexander were twice baited with wild 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 he 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 body all over daubed with Broth, Butter, and Honey, than 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 than give one halfpenny to re-edify that Idol Temple in his diocese, which he had formerly plucked down. To be eaten up with flies, and stung with wasps he did account fare more desirable, that he might preserve his Theodoret. Lib. 3. cap. 6. Conscience in Purity and Peace, then to be eaten up of horror, and stung with Hornets, if to preserve his life, he had delivered up his Conscience. There were many Christians together stopped up in Lakes, or Caves artificially made close, which Lakes, or Ditches were filled with a company of Dormice, kept hungry to gnaw and feed upon the poor Christians, they all the while bound hand and foot, that they could not keep off those hungerstarved 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 lingering and miserable death they underwent, 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 stopped, and to be eaten up alive with those Vermin, their Conscience being preserved, then to yield up this Fort of Conscience for fear of any earthly torments, to be eaten up while alive with guilt and horror of Conscience. And when dead, to be bound hand and foot, and cast into an infernal Lake of fire and brimstone, eternally stopped 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 only the men among the christians, 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 Thiefs and Malefactors among their Persecutors could not undergo, but they would roar and cry out through impatience, and disability to endure them. But how little of this good Conscience is to be found now adays, when Christ saith, Who is on my side? who? Our times have brought forth many a degenerate Christian, silken and satin Christians, Christians for the right hand and the left, if Christ have any Kingdoms, Manors, 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 calls some of the Divines of his Time Theologos Gloriae, they would not suffer. Some faithful Ones were called Theologi Crucis, so have we many Saints now adays, who are rather Triumphant Saints, than 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 find 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, than 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 expect from God, if they suffer for their own default, they must (as we say) thank themselves. There be four kinds of sufferings which a Four ill kinds of sufferings. good Conscience can have no comfort in, therefore must seek to avoid. 1. That we put not ourselves upon Voluntary and arbitrary sufferings, 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 blood followed. 1 Ki. 18. 28. Thus do the blind Papists at this day Penance, 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 kind of Conscience, yet it is a blinded and deluded Conscience, not that Conscience towards God (which Peter spoke 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 show of wisdom in will-worship, and humility, and neglecting of the Col. 2. ult. body, 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 ourselves Unnecessary and unwarrantable sufferings by a preposterous and precipitate intermeddling in businesses out of our way and calling: This is to suffer as busybodies in other men's 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 joined together 1 Pet. 4. 15, 16. 3. That we pull not upon ourselves Necessary, but deserved evil sufferings from the hand of Justice, for our evil do. These may say with the Thief suffering with Christ, we have the same Crosses that he, but we have not the same Titles written on our Crosses. We suffer justly the deserts of our ill deeds, He hath done nothing amiss. These like Luk. 23. 41. Zimri are burnt with the fire which their 1 Ki. 16. 18 own hands have kindled. 4. Last of all, that we bring not ourselves under worse sufferings than any of the former, viz. sufferings in Conscience, and from Conscience, by shunning any other sufferings for God and Conscience; as Judas and Spira, who because they could not suffer outwardly, now suffer inwardly; they suffer dreadfully from God, and from Conscience, because they would not once suffer Honourably for God, and for Conscience; these find God departed from them in anger, because they departed from him in base fear; these want now the Peace of God, and the Peace of Conscience, by seeking to buy at too high a rate the peace of the world. They would have saved themselves, but they have lost themselves. These are the greatest sufferers, and Losers in the world. It is a fearful thing to fall into the hands of the living God; these have run from the fear, and are fallen into the pit, to avoid Isai. 24. 18. the wrath of man have fallen under the insupportable wrath of God. The first of these sufferings are foolish sufferings, the second sinful, the third shameful, these last dreadful sufferings. But the sufferings of good Conscience are of another nature, and that it may suffer Six honourable kinds of sufferings. with Glory, and with Comfort, must observe these Rules: 1. That his sufferings be ever, and only for welldoing. These are honourable, and comfortable sufferings. As he shuns not sufferings, so he seeks them not. He procures them not by evildoing as a Thief, or flagitious Malefactor, nor by overdoing as an eager busybody; he is not so foolhardy as to be ambitious of suffering. But his first and Chief Ambition is well-doing, that he may prevent il-suffering, 1 Pet. 2. 15. for so is the will of God, that by well-doing we may put to silence the ignorance of foolish men. His second Ambition is to be Quiet, so is the Apostles Rule, 1 Thes. 4. 11. That we study to be quiet, and to do our own business; the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we do ambitiously and studiously affect it. Sufferings are only to be desired and undergone in the last place, when I can no longer will, nor choose, that is, when I can no longer go on in welldoing according to my duty, and no longer sit still in quiet according to my Desire with a safe Conscience, than I must be content to suffer. But we are to pray and endeavour, that we may live a quiet and peaceable life in all godliness and honesty. We are to try how far Integrity and Innocence may protect us, and how long we may be followers of that 1 Tim. 2. 2. Psal. 25. which is good, before men molest us, 1 Pet. 3. 13. The good Conscience must not go out of God's way to meet with sufiering, as he must not go out of suffering way to meet with sin. In a word, the Christian can never expect to take the degree of Martyr, till he have first commenced Saint. It is not Poena, but Causa that commends the sufferer. 2. If he do suffer for il-doing, yet he must be sure to look to it, that it be wrongfully, 1 Pet. 2. 19 And if any evil be charged upon him, that it be falsely, Matth. 5. 11. And then we are under the same Promise of blessedness, as if we suffered for Righteousness; But if ye do well, and suffer wrongfully, taking it patiently, this is that which is thankworthy with God. And blessed are ye, saith our Saviour, when men revile you, persecute you, and say all manner of evil against you (falsely) for my sake. When Conscience can say we are as deceivers; yet not deceivers, but true; as unknowen, yet well known to God, 2 Cor. 6. 9, 10. 3. The good Conscience desires chief and especially to suffer in the Cause, and for the Name of Christ, this with him is to suffer as a Christian. In the matter of the Kingdom Daniel was careful to carry himself unreprovable, Dan. 6. 4, 5. but in the matter of God he cared not what he suffered. All the businesses of a Kingdom are below a wise Christians spirit to suffer for them; civil and secular interests and quarrels, he likes not to adventure himself in; but the only quarrel that he would engage in, and lay down his life for, is the cause and truth of Christ, the worship and matter of his God. Life, as it is too little worth to be laid out for Christ, so it is too precious to be laid out in any other cause. I must take heed that my own blood be not mingled with my Sacrifice, as the Galileans was 〈◊〉 ●uk. 13. 1 with theirs. This is thankworthy only, if a man for his conscience toward God suffer, etc. Austin somewhere saith, Non refert qualia quis patiatur, De civet Dei. l. 1. c. 8. sed qualis quis patitur, It matters not so much what it is that the man doth suffer, as what the man is that doth suffer. What an honour is it if I can call my suffering, the suffering of Christ, Col. 2. 24. my scars and marks the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brands and marks of the Lord Jesus, Gal. 6. 17. and if I can subscribe myself the Prisoner of Christ, Eph. 3. 1. 4. Good Conscience loves to see his ground he goes upon; that his cause be clear, his grounds manifest, that he may not be stimulated and thrust forward, by a heady and turbulent spirit, a misinformed Conscience, but it must be for conscience towards God, or according to God (the phrase is emphatical, the Conscience of God) that I may say as the same Apostle in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 2. 19 place, that I suffer according to the will of God, 1 Pet. 4. 19 That when I shall say to God, Lord thou seest what I do and suffer for thee, I have contended, and have fought for thee, I have lived and have died for thee, God may not reject all, and say, You have eaten Zech. 7. 5, 6. and drunk, fasted and feasted, lived and died, to yourselves: As the poor persecuted and hated Jews have for many ages, from the Romans first, and all other Nations since, suffered all extremities; yet while they say, it is for their Conscience, God saith, it is for their obstinacy, and contempt of Christ and the Gospel. 5. As the matter must be good that we suffer for, so it must be in a good manner that we suffer after, or we slain our suffering. If thou 1 Pet. 2. 19, 20. suffer wrongfully, thou must yet suffer patiently, impatience in the best cause will keep thee from thy Crown: This is to suffer according to the will of God, not only for the matter, but manner: This is to 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 thyself 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 be 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 complete 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 happy sufferer, and the honourable Martyr. Thus much of the Passive or suffering Conscience. CHAP. XIIII. Of the last Good Conscience, the Conscience of Charity. 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 unfeigned. Wherever you see truth of Charity, question not there the truth of Conscience: The more of Charity, the more of Conscience. And the now total want almost of this in the world, argues the general want of good Conscience, in this Iron Age of the world, These are the days 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 knowledge, nor empty of Charity, 1 Cor. 8. 1. All have that knowledge 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 than by the Joh. 13. 35 Language of a Galilean. Now this Charity is twofold, Charity of two kinds. Externall, or Civil. Ecclesiastical, or Spiritual and Christian. And this Externall Charity is threefold, respecting three sorts of persons, 1 Poor. 2 Neighbours. 3 Enemies. 1. To the poor is to be showed 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 enemy, 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 poor is to be showed the charity of beneficence and well-doing: This kind of charity is the world's grand Benefactor, the poors great Almoner, the widow's Treasurer, the Orphan's Guardian, the oppressed man's Patron: This dareth eyes to the blind, feet to the lame, deals out bread to the hungry, clothing to the naked, maketh the widow's heart sing for joy, and brings upon the Donour the blessing of him who was ready to perish. How did Zacheus show 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 widow's heart to sing for joy. I was eyes to the blind, and feet was I to the lame; I was a father to the poor, etc. 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 hide an hundred men of the Lords Prophets, and said them by fifty in a cave with bread and water? Nehemiah, that matchless pattern of a selfdenying 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 Governors' 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 man's Characters, Psal. 112. 5. That he is merciful, and giveth; and of the good woman's, 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 complete description of a god●y man applied to him? That he was a devout man, one that feared God with all his house, who gave much Alms to the People, and prayed to God always. These Alms of his are said to come into remembrance with God, Acts 10. 2, 4. Yea, Every liberal soul deviseth liberal things, and by liberal things shall he stand, Isai. 32. 8. When the Instruments of the Churl are evil, he deviseth wicked devices against the poor, to make empty the soul of the hungry, and to cause the drink of the thirsty to fail, Isa. 32. 6, 7. Conscience knows it is bound in duty, as much to show charity to neighbour, as love to God; and to the poor neighbour this love of beneficence and compassion, as to God the love of obedience and complacency. This is indeed cum aliis scire, to know and feel the heart of a stranger and widow, and Exo. 23. 9 to say with Adrian, What I would have the rich be to me were I poor, that must I do to him myself being rich. Yea this is cum Deo scire, who considers the poor and needy, relieveth the stranger, He doth execute, saith Moses, Deut. 10. 18, 19 the judgement of the fatherless and widow, and loveth the stranger in giving him food and raiment: Love ye therefore the stranger, for ye were strangers in the Land of Egyp. But alas the ill consciences of these times! What meaneth the bleating of the sheep, and lowing of the exen, shall I say? Or, What meaneth the beating of the poor to pieces, and grinding of their very faces, saith the Lord? Surely he will enter into judgement with the Ancients of the People, and with the Princes thereof, because the spoil of the poor is in their houses, Isa. 3. 14, 15. What judgements do you read threatened in all the Prophets, for this unmerciful neglecting or oppressing of the poor, Amos 2. 6. God threatens Israel not to turn away their punishment, because they made no more of the poor man and his cause, then of a pair of old shoes. The like Micah 3. 3, 4. Surely this is one of the crying sins of our times, that the cause is not judged, the cause of the poor, and the right of the needy. But Jer. 5. 28, 29. may we not say, Hath not the Lord begun to visit for these things, and shall be not be avenged on such a Nation as this ere he hath done? Rom. 14. 15. When the Apostle in a certain case would tell a man he walks not conscientiously, he tells him, Thou walkest not charitably: What is it therefore to walk charitably, but undeniably to walk conscientiously? I conclude this therefore with the Apostles exhortation, Col. 3. 12. Put on, as the Elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, etc. And 2 Cor. 8. 7, 9 As therefore ye abound in other graces, in faith, utterance, and knowledge, see ye abound in this grace also, for ye know the grace of our Lord Jesus Christ, who though he was rich, yet for your sakes he became poor, that ye, through his poverty, might be rich. This is to be unto Christ you see. 2. There is another charity of benevolence 2 To thy Neighbour to be showed to thy neighbour, whom thou art to love as thyself; this is the second great Commandment, which so great a part of the Law and Prophets do hang and comment upon. Hast thou a friend, then show thyself friendly; Mat. 22. 39 Pro. 18. 24. Rom. 13. 8. own no other debt to any man but this, to love one another, and this we must owe to every man, yet own it so, as to be also paying the debt; and pay it so, as also to be yet owing the duty; always owing, and always paying. Debts of Justice must be so paid by every honest man, that they may be no longer owing, but debts of charity, though daily paid, must daily be acknowledged, and yet we are daily in debt, till we come thither, where the love of God and brother shall be consummate, and where love shall be all in all. O what a pleasant and delightful sight it is, to see neighbour with neighbour, brother with brother, living in this mutual unity and benevolence! there is best living, there is best air, there is best earth, Psal. 133. 1, 2, 3, 4. There is best air, perfumed with like ointment to that which Aaron was consecrated with, like which none other for any use was to be Exod. 30. 32. compounded; and there the best and richest Soil, As the dew of Hermon, and as that dew that fell upon the Hills of Zion: There the Lord commandeth his richest blessings, and life for ever. But what stinking Air is Meshech, and what noisome Earth is Kedar? Ill dwelling with those that hate peace, and are still for war. Psal. 120. The third Charity and Love is to thy Enemies, a love of forgiveness at least, and a 3. To thy enemy. contending with him for the most glorious victory, not to return him like evil for like, or greater for less; but to overcome any evil he hath done thee with all that good which thou canst do for him. This is the hardest, and therefore highest pitch of Love; A Lesson not to be learned in the Philosopher's Schools, Rom. 12. 20, 21. Luke 6. 27, 28. or in the Pharisees Synagogues; but in Christ's Sanctuary, and is one of the highest points of Gospel Divinity, and Christian Perfection. The Pharisees of old had said, Thou must love thy neighbour, but corrupted the Text with another addition, Thou mayest hate thy enemy. Our Saviour's command is that thou Love also thy enemy, that thou bless them that curse, that thou pray for them that revile, and persecute, yea that we reach out the hand to help those, who have lift up the heel to hurt us. What thank is it to be but as Heathens and Publicans? Mat. 5. 46. Luke 6. 32, 33. They are friendly to their friends, yea this may be found in Hell, Satan is not divided against Satan, the devil himself will carry it fair with those who correspond with him. But to cross thy nature, and to overcome thyself first, that thou mayst overcome thy enemy at last. Nobile vincendi genus hoc.— This is a divine, and heavenly Spirit, and a divine kind of Love; this is to be like Our Father which is in heaven, who is kind to Luk. 6. 35. the unthankful, and unkind; and like to his Son on Earth, who prayed for his enemies; and gave his life for those who sought his death. Therefore the Apostle adds Col. 3. 12, 13. to bowels of mercies, and kindness which we should put on, humbleness, meekness, long-suffering, forbearing one another, and forgiving one another; if any man have a quarrel against any, as Christ forgave you, so also do ye. This Love then must not be a bare, negative, Magna virtus est si non laedas cum à quo laesus es; Magna gloria si cui nocere potuisti parcas: Nobile vindictae genus est ignoscere victo. Bern. de inter. domo. 2. Inward and Ecclesiastical. and Non-revenging Love, not to render railing for railing, in●urie for injury, vim vi repellere, but it must be an overflowing, overcoming and a Non-removed, and unabated Love, that when he doth strive to wear out thy patience by continually reiterated and new provocations, thou mayest strive to outvie him by a continual return of new good Offices, that thou mayst never be overcome by any evil of his, but mayst overcome all his evil with much more good. Secondly, There is another kind of Charity, which we call Spiritual or Ecclesiastical, which is to be showed 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 necessary Charity, and is to be preferred before any of the former, the love of Beneficence to poor, of Benevolence to friends, of Forgiveness to enemies; these may be among Heathens, or Civilised Christians. But this Love I now speak of is the peculiar Badge of Christians: A Love of Symphony in Judgement and Opinion, of Sympathy in heart and affection, and of Symmetry or harmony in an unoffensive conversation. Common Charity 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 designs. But our Love and agreement must be in good, an Agreement in the truth, and to be of one mind in the Lord. Phil. 4. 2. Joh. 2. Ep. ver. 1. There is no duty pressed upon Christians either with more store, or strength of Arguments in all the New Testament than 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, fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. Is the Apostle any where so pathetical again? He lays out all his affections, and all his arguments to prevail in so necessary a duty. In the second verse he presseth four duties, and he layeth down five Motives beforehand to carry them home, laying before them All that is in Christ, in the Spirit, in Gospel fellowship, and Grace, and respect they had to him, that they be like minded, etc. If there could have been found any thing in heaven itself 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 mind. 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 mind, having compassion one of another, love as brethren, be pitiful, be courteous. And here we are to hold these five links of this golden chain all entire, and united, if possible; but if we cannot reach the first and highest link, 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 happy times, and Churches, and Christians should we see if these duties and Graces were studied! This would keep Unity of spirit in the Bond of Peace. Eph. 4. 3. The outward and civil Love we spoke of is the blessing of Families, Beauty of Cities, and the strength of Commonwealths: But this, if it were to be seen, is fare more excellent and transcendent, it is the Street of gold in the holy City, the rich pavement of the heavenly Jerusalem. It would be the Crown of the Church Militant, for it is the Glory of the Church Triumphant; It would be the Cement of the walls; It would be the Gates and Bars of the Tower of Zion; It would render the Church fair as the Moon, glorious as the Sun, terrible as an army with banners. This Love is the Mantle, and Seamless Garment which Christ left to his Church, that it should not be divided, or rend. What a reproach is it to us, that the barbarous soldiers should deal more civilly with his Garment, and with his Body when dead, (they did not divide the one, nor break a bone of the other) than we? when we divide and rend both Garment and Body, beating and striking our fellow servants, biting and backbiting one another, till we be devoured one of another, Gal. 5. 15. Oh what Encomiums are put upon this Grace of Charity 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 Sepulchre of schisms, 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 i'll, it vaunteth not itself, is not puffed up, envieth not, doth not behave itself unseemly, seeketh not her own, is not easily provoked, rejoyeeths in no iniquity, rejoiceth only 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 itself 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 Blood of the dead Martyrs, and the Love of the living Professors, 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 only 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. 2. 2, 3, 4. but now are cloven tongues and cloven hearts too. Their cloven Tongues spoke the same things to divers Nations, that they might unite, gather, congregate, and Head all into Christ to make a Mystical Body, and a City compact together, the joy of the whole earth. We speak in one Language divers things, whereby we divide, scatter, lose and Est jam serpentum major concordia. Juv. Sat. 15. disgregate, and thereby endanger more the setting up of a new, and literal Babel in England, than the pulling down of the old and Mystical Babylon in Italy. That we may sadly complain, that the world was never so woefully, and universally divided since the days of old Peleg as now. Gen 10. 25 Their cloven Tongues were set on fire from heaven, and spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our fire is taken from Elias hearth, Luk. 9 54. or Joshuah's Censer, My Lord Moses, forbidden them; if not Num. 11. 28. Jam. 3. 6. lower, as James saith, set on fire of hell. There the wind filled only the house, but the holy Ghost filled their hearts, Act. 2. 4. Here the wind fills the head and heart, and the fire the house. But did our Saviour pray that we might all be Perfect in one, as he and the Father are One; and shall we imagine our Perfection Joh. 17. 21, 22, 23. lies in division? Shall we not suffer this Prayer to take place any where but in Heaven? Is it the Perfection and glory of the Church Triumphant to be One, and Harmonious, and is it our perfection to be ever militant and jarring? When all prophecy and speak the same thing, the ignorant man comes in, is convinced, and crieth out, God is in you of a truth, 1 Cor. 14. 25. But when all speak with differing and divers tongues, the ignorant and unsettled man goes out, and cries, They are mad, as it is ver. 23. Nor are we to wonder, that God hath such a Controversy with his People in this land, and hath poured out such a Vial of contempt upon them, breaking us with breach upon breach, We may read our sin in the judgement, we can impute it to nothing more than to our unnecessary and unkind Controversies among ourselves, whereby we have cast contempt upon his truth, and made breach upon breach in his Church. When the father sees such a wrangling, and froward disposition in his children, that they are still Quarrelling, he takes them all in hand and gives them enough of fight, till they see their folly. It hath been many times observed by godly Ecclesiastical Writers, that when the Christians have abused Peace, Liberty, and Fullness of Gospel Blessings, to unkind Contentions one with another, and to wantonness in Opinions and carriages; God hath raised up some enemy to scourge and still them. Cyprian gives Cyprian. lib. 4. ep. 4. this for the reason why God let lose that bloody Decius to be so bitter a persecutor, Patrimonio & lucro students, superbiam sectantes, amulationi ●c dissensioni vacantes, simplicitatis, & fidei negligentes, seculo verbis solis, & non factis renuncian●es, unusquisque sibi placentes, & omnibus displicentes. Vapulamus itaque ut meremur. Confessores non tenent disciplinom. Quosdam insolenter extollit Confessionis suae tumida Jactatio, etc. and waster of the Christians, as he was. God is righteous, saith he, that our flocks are scattered, and all spoiled by this persecution. Our sins have procured all. Jesus Christ obeyed the will of his Father, but we obey it not. We mind, saith he, our pride and profit; we study divisions and differences; we contemn faith, simplicity, and plain dealing; we disclaim the world in words, but not in our deeds. Every one will please himself, none careth to please other. May not the same and worse be said of this Generation and the Professors in it? It is very observable that of all the Places where Israel provoked and offended God, The waters of strife were the most famous for greatest provocation, therefore had that name given them. There were two such Places, the one in Rephidim, the other in Kadesh; Exod. 17. 7 Num. 20. 13 Psal. 95. 8. Deut. 33. 8. Both were called Meribah, and both Massah. All waters of Bitterness are Provoking and Tempting waters. There all offended, They chode with Moses, and he as meek as he was chode with them at the latter; They strew one with another, and all strove with the Lord, Numb. 20. 13. Here it was that God was angry with Moses; here did this holy mortified Saint speak unadvisedly in his Passion, Hear now ye Rebels: The worst word that ever he spoke, which cost him dear, even kept him and Aaron from entering Canaan. How many chiding Meribahs have we drunk of? Bitter waters! which have been unto God wrath-provoking Massahs, even Moses and Aaron have not been free from too much faultiness. Tertullian saith, In the Primitive times the Heathens were wont to say with indignation, See how these Christians love one another, they are ready to die one for another. But is it not a just scandal now to them that are without, to see the contrary? who may say, Behold how these Christians hate and malign one another, how they by't, devour, and seek to destroy one another! But to draw to an end of this complaint, and Subject: We may take up the words of Job in his Parable, speaking of wisdom, and with a sad and sorrowful Allusion apply it to our good Conscience of Charity, Where is, saith he, and where is again the place of wisdom? and where is understanding to be found? Job 28. 12, 20. So may we say, Where is Charity to be found? and where is the place of this good Conscience? Man knoweth not the price thereof, neither is it to be found (saith he) in the land of the living. It cannot be valued with the gold, The price thereof is above Rubies. England may say, It is not in me: Professors must say, It is not in us. Our children may say, they have heard the fame thereof; Ourselves may say, We have seen the Departure and Funerals of it, which we have traced leaving us, as the Glory of the Lord departed by degrees from the Sanctum Sanctorum into the wilderness at last, Ezek. 11. 23. That we may Ezek. 9 3. & 10. 18. & 11. 23. cry out in the words of Elisha, when he saw the last of his Master Elijah, or that King who came to see Elisha, and found him sick upon his bed, and ready now to leave the world, Oh my father, my father, the Charets of Israel, and the horsemen thereof. So may we 2 Ki. 2. 12. & 13. 14. say, Oh my mother, my mother, the Leah and Rachel of Israel, the nurse and breasts, the beauty and strength of Israel. We have parted with the Power and Spirit of Elias, and the Presence of the Prophet, and have only caught up a Mantle. How sad is it that this Holy fire should be wanting in the second Temple of our latter Reformation! And that we should find that observation of Austin made good, who moving the question, Whether Peace or War devoured more Christians? resolved Peace. Pax cum bell● de crudelitate certavit, & vicit. Peace and War once strove, saith he, who should do most mischief in the Church, and Peace carried it. Thus have I given the Description of these ten Good Consciences, and shall name no more. There are more, I confess, than these ten to be found in the Word: But this I am bold to say, If these ten were to be found in the world in this age, in this Nation, God would deal with us yet, as he had done with Sodom had he found ten Gen. 18. 32 Righteous men there, we should not be destroyed, but this whole Nation spared for these Ten sakes; yea, doubtless had not the Lord reserved a very small Remnant, in whom these ten properties of Good Conscience have been found, we had already been made as Sodom, and should have Isai. 1. 9 been as Gomorrah before this time. CHAP. XV. Of the Excellency of a good Conscience, and the benefits thereof. HAving hitherto spoken of the nature of good Conscience in general, and of these several kinds of good Conscience in particular, I shall now proceed to give such reasons, and use those arguments which may provoke us to get and keep such a good conscience. Which reasons are drawn from three general heads: 1. From the excellency in, and bene●●t gotten by a good Conscience. 2. From the danger and mischief of an evil Conscience. 3. From the difficulty of getting and keeping a good, and escaping a bad Conscience. This Chapter shall speak of those excellencies which are in, and the benefits gotten by a good Conscience: Which appears in five particulars: 1. The excellency of good Conscience appears The excellency of good Conscience. both in the Honourable Title given it above all other graces, and the real Pre-eminence it hath, if compared with all other things: 1. It hath this proper Epithet and denomination given it ordinarily, of good Conscience, Act. 23. 1. 1 Tim. 1. 5. & 19 1 Pet. 3. 16. & 21. whereas other graces, excellent in their place and kind, seldom called thus. When do you read of good faith, good repentance, or love, or holiness, or obedience; but still conscience is called good Conscience. There is surely some eminent and superlative goodness, yea much communicative goodness in it. It is good itself, and makes the good faith, and good love, and repentance, and obedience, etc. which all cease to be good, when separated from good Conscience. Then compare it with all other good things, and it hath the better of them. What Quid prodest plena bonis Arca, si inanis sit Conscien. tia? good is there in a chest full of goods, when the Conscience is empty of goodness, said Austin? What is a man better if he have all goods, and want this one good? what if he have good ware in the Shop, good stock in the ground, household in the house, clothes on his back, and good credit abroad, and have not a good Conscience in his heart? all this were like a rich suit on an ulcerous body. This man is like Naaman, a rich man, 2 Kin. 5. 1. but a Leper, a great and honourable man, but a foul man. What are all great Parts, and excellent Gifts, and Abilities of mind, without good Conscience, but as so many sweet flowers upon a dead man, wrapped up in fair linen? He is a dressed man, but a dead man, outwardly sweet, inwardly smelling; or like a sounding brass, and tinkling Cymbal: This is above knowledge alone. Add Con, to Science, and you have the complete Christian, Omnibus numeris perfectum: Take away Con, and leave all Science, you leave nothing but Ciphers. Though, saith Bernard, many seek Knowledge, and desire Science, few care for Multi scientiam quaerunt, pauci Conscientiam, Conscientia autem quam scientia citius apprehenditur, & utilius retinetur. Bern. Conscience, yet is Conscience gotten with more case, and kept with more advantage than all your Knowledge. This is above All Faith alone, therefore they oft go together in Scripture, 1 Tim. 1. 5. and 19 and 3. 9 when Conscience is put away, the text saith, Faith is cast away, and shipwrackt. Nothing profits alone without this; not Baptism, 1 Pet. 3. 21. not coming to the Lords Supper, Heb. 10. 22. not Charity, 1 Tim. 1. 5. not any serving of God, 2 Tim. 1. 3. not our subjection and obedience to men, or Magistracy, Rom. 13. 5. not all our sufferings, 1 Pet. 2. 19, 20. Take any man with all endowments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dirt kneaded with blood, as they called Tiberius Nero. without Conscience, you have but the carcaese of a man without the soul. What is the learned Philosopher, and eloquent Orator without Conscience, but a rational brute, or a speaking beast? who may like Balaams' Ass open his mouth to rebuke another more mad, yet is beaten himself. What is a Magistrate without Conscience, but as the Giant without his eye, or the eye without his sight? Let all Duties be performed, and Conscience not regarded, you have but an Hypocrite; let all gifts remain, and Profession stay, if Conscience go, you have but an Apostate. Bernhard saith excellently to this purpose, It is better running to Conscience then to all your wisdom, unless you mean by your Vtilius est currere ad conscientiam quam ad sapientiam, nisi cadem sit sapientia quae conscientia. wisdom nothing but Conscience. The unlearned man with his good Conscience, saith Austin, will get the start of thee, and be in Heaven before thee, when thou with all thy learning and abilities wilt be cast into hell. Surgunt indocti & rapiunt regnum Coelorum, etc. 2. Consider the absolute Necessity of a Good Conscience to the very esse, and being of a Christian, when many other things serve only to the melius esse, better being: And this will show you a higher Excellency in Good Conscience, which should set us upon getting it. This constitutes the Christian, and is that sine quâ non. To suppose a Christian without Conscience were to suppose the Sun without Light, or fire without heat; this is of the very same consequence to spiritual life, as the sense of feeling is to natural life, which compared with the rest of the senses hath the pre-eminence in sundry particulars, as the Philosopher lays down in his Axioms, all applicable to Conscience. 1. Tactus Origine primus, they say: Feeling Conscience to the soul is as sense of feeling to the body, in four respects: is the first sense in being; So is Conscience the primum vivens, and ultimum moriens in the new Creature: Life discovers itself in the soul first in his sensibleness and tenderness, as in the child's feeling appears the first of natural life, the child beginneth to feel, when it first gins to li●e, and the man ceaseth to live when once he ceaseth to feel. So it is in the Soul, the life of grace appears sooner in the sensibleness of Conscience, spiritual Compunctions, Heart-smitings, and Heart-prickings for sin and guilt, spiritual fears of his danger, sorrow for his sin, and misery, then by any other tokens whatsoever. 2. Tactus as Origine primus, so it is Necessitate maximus, & usu summus, of greatest use, and absolute Necessity. It is first in the Original of life appearing, and the most necessary above all the other senses in the continual course of life. A man may want his sight, yet be a healthful and understanding man; he may want his hearing, yet be a very active, and apprehensive man; he may want smell and taste, yet be a strong man; but if he want his feeling, he is a dead man. These serve more to the bene esse of natural life, then to the simple being; So is Conscience absolutely necessary to the very being of a Christian, a man may be short in parts, defective in knowledge, weak in duties, have lost his comforts, never had the Ornaments of Abilities, Expressions, Experiences that some others have, yet a very good Christian. But if he have lost his Conscience he is a dead Christian altogether. 3. Tactus, they say, is Hominis Optimus. The other senses other creatures excel man in. Vultur odaratu, the Dog and Vulture in smelling; in sight the Eagle, in hearing the mastiff, etc. But in feeling man, which is the most noble and excellent Creature, excelleth most, he hath the most quick and tender Touch, (which considered, I know no sufficient reason to say of it, that Tactus is digniute ultimus, when they confess it is Origine primus, & necessitate maximus;) So the best Christian excels in the tenderest and quickest Touch of Conscience: Others may outgo him in Excellency of speech, and wisdom of words, worldly men may have stronger brains to out-wit, and overreach the child of God, who is not so wise in his generations as the children of this world; they have Luk. 16. 8. the finer wits, stronger memories, sharper inventions, the better expressions, he hath still the better part, and is the better man, because he hath the better Conscience. 4. Whereas other Senses have a particular Organ of their own, and lie confined to a narrow room; Hearing lies in the Ear only, Seeing in the Eye, Taste in the Tongue or Palate, Smell in the Nostrils: Feeling hath no such narrow confinement, but is extended all the body over, within and without. So is Conscience of vast and universal extent over the whole man, over all our actions, intentions, words, motions, from first to last. Faith looks to Promises, Fear to Threats, Hope to future's, Obedience looks to duties, Repentance to sins. Conscience looks to all. This is the great Superintendent, and oversees all, all Graces, duties, all sins, and snares. Therefore saith one well, Conscience is not confined to any one part of the Soul, it is not in the understanding alone, not in the memory, will, affections alone; but it Dyke. hath place in all the parts of the Soul. Conscience is the great Mistress of the house; she as soon as she is up calls up all her maids, sets them all about their work, and calls Pro. 31. 15, 27. them to their account. 3. The virtue and worth of a good Conscience is most excellent above all other things, because it most fortifies the soul with strength against, and gives victory over all Adversities; it carries the soul unwounded through the greatest afflictions; It's like Oil that always swims aloft whatsoever waters of distress are below; It is as the Ark which hath a window open in the Top to let in the light of Heaven. This like Elias Mantle hath divided the waters, and earried godly souls through a flood of miseries as on dry land. This hath encouraged them in the midst of fire and faggots, hath accompanied them in Dens and Caves, and made Martyrs sing in midst of Prisons and flames; It overcomes all his tormenting Persecutors; It's like the Anvil which breaks all that is beat upon it, but is itself by all strokes made more firm. It makes a man like a brazen wall, Jer. 1. 18. All may fight, none can prevail against it; at sight of fear it saith Aha; At destruction and famine it doth laugh, and fears not the beasts of prey, Job 5. 22. This like Noah's Ark, to which it is compared 1 Pet. 3. 21. is pitched within and without; Ideo bituminata intrinsecus, ne aquam emitteret suam, extrinsecus ne admitteret alienam. Aug. It is pitched within, that it may not let out any of his own water of comfort, laid in for his own necessities, and relief; And pitched without, that it may not let in any thing from without that may endanger the safety of the ship: It keeps in all that may do Good, it keeps out all that may do hurt; It is the Christians Armoury, or Magazine, like the Tower of David furnished with a thousand Bucklers. Cant. 4. 4. or like the house of the forest of Lebanon, wherein Solomon put three hundred shields of beaten gold, 1 King. 10. 17. This will enable a man with undaunted courage to hold up his head before any Judgement seat, Act. 23. 1. yea, before God's Tribunal, 1 Joh. 3. 21. Keep but Conscience safe, it will keep thee safe; Keep it in purity, and it will keep thee in peace. It will make Tranquilla Conscientia tranquillat omnia. thy face to shine as Stevens did. The cheerful Conscience maketh the cheerful Countenance, Prov. 15. 13. This will be a dry house to thee in a wet day, it will make always fair weather within doors; what ever weather it is abroad, Thou shalt sub tecto imbrem exaudire, and thou shalt ever find it fair above head, what ever it is under foot. This makes nothing of the Viper of Detraction, Envy, and Malignity, at which another man would have swollen, or sworn, but without any more ado shakes it off into the fire whence it came. Premat corpus, fremat Diabolus, trahat mundus, illa semper erit secura. Let men, world, and devils do their worst, Bernard. de Consc. ca 8. they cannot hurt Conscience. This is the whole skin which it is good sleeping in, for a torn Conscience is the worst rent. The wounded spirit who can bear? If Prov. 18. 14. thou suffer Conscience to be torn, to keep thy skin whole, the rent is made worse; if thou lose thy Conscience to save thy life, thou art a Loser, not a Saviour; and if thou lose thy l●fe to save thy Conscience, thou art the greatest gainer by that which the world calls greatest loss. Skin for skin, and all that I have to save my life, saith the world in Satan's Language. Job 2. 4. Skin for skin, and life for life, to save my Conscience, saith the godly man. 4. Good Conscience doth not only bear up the Spirit with invincible Patience under all Pressures, but it anoints the head with oil, and causeth the cup to run over with Joy and Consolation. His excellency herein is beyond all expression. Good Consciences Peace is the Peace that passeth understanding. It makes a Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam sunt Dies ejus jucundi, quam si quotidiè lautissimè aleretur. Junius in joc. on earth, a continual feast, Prov. 15. 15. The merry heart, our late Translation readeth it, hath a continual feast; Bonus cord. Ar. Montanus. Laeti cord. Junius. He hath Benjamin's Mess before him, his fare is far above the ordinary: The bread he hath to eat, others know not of, nor doth the stranger intermeddle in his joy. He hath Jehojakim's Provision, Every day a rate from the King's Pro. 14. 10. Table all the days of his life, even to the day of his death, Jer. 52. 34. His feast is beyond Ahasuerus Royal feast, which lasted the longest of any feast we read of, an hundred and fourscore days, Esth. 1. 4. but then ended. This maintains the heart, as Solomon did his subjects, with continual undisturbed peace all the days of his life, not by force and sword, but by Prudence and Counsel. This makes thee live halcyon-days in life, and sing the Swanlike note at death, and leads thee into a new year of Jubilee, after the expiring of the former year of Sabbath. The Good Conscience is itself the Conscientia bona titulus est Religionis, Templum Solomonis, Ager Benedictionis, Hortus Deliciarum, Aureum Reclinatorium, Gaudium Angelorum, Arca Foederis, Thesaurus Regis, Aula Dei, Habitaculum Spiritus Sancti, Liber signatus & clausus, & in die Judicii aperiendus. Nihil jucundius, tutius, ditius bona Conscientia. Bern. de in't. domo. greatest Good a man can have, and is the Procurer and Entertainer of all that Highest good that man is here possibly capable of. It is the only Paradise which God loves to walk in, the only Throne which Christ sits in, the only Temple which the holy Ghost dwells in; it is the golden Pot which the bidden Manna is kept in, the white Stone which the new Name is written in, the Ark which the Tables of the Covenant are laid up in, the earthen Pot where all our writings and Evidences are preserved in, it's Gideon's fleece which all the dew of Heaven falls on; it is the soft bed which the weary soul sleeps in; it is the Top of Jacob's Ladder reaching unto Heaven, Stevens Perspective looking into Hic est Lectus Animae, in hoc requiem capit. Bern. Par. Sermon. Heaven, Moses Nebo where first a view is taken of all the promised Inheritance, and thence a few steps higher, and he was in heaven; it is indeed our Penuel, God face to face. 5. The Good Conscience is so extensive and communicative a good, that it is not only a real Good itself, but makes all other things better where it hath to do, whence it deserveth that denomination of good Conscience, which it commonly is honoured with. Other things are called Good, as Riches, Honours, Learning, Eloquence, etc. which are not so really, but only in opinion, nor do they make any man the better. This makes all Good, and Good better where it comes. Your Riches, Honours, Great Parts, you call them good, but who is made good by them, if Good Conscience be not there to do it? Bad men may have them, and bade they find them, and as bad or worse they leave them. But this is that which is inconsistent with any badness, no bad man can have a Good Conscience. This makes all good it meets with, and leaves them good whom it found evil; It finds some sinful, but leaves them holy; finds some proud, leaves them humble; unmerciful it finds some, leaves them charitable; covetous it finds some, leaves them content; unjust, and dishonest it finds men, but makes them just and honest ere it hath done with them; it findeth men unprofitable, and good for nothing, it leaves them profitable; it finds some sad, leaves them merry; poor, and leaveth rich; dead, and leaveth alive. What a change doth this one thing make in the world? It mends a Magistrate, it mends a Minister, it mends rich, it mends poor, for it mends all. This alone would mend ill times, mend ill Officers, mend ill Laws, mend ill execution of good Laws, mend Church, mend State, and mend all. What Plato said long ago of Commonwealths, Tum demum fore beatas res publicas, cum aut reges philosopharentur, aut philosophi regnarent. It would never be well in the world, till either Philosophers were Kings, or King's Philosophers; we may certainly say, It will then be well with Commonwealths, (and not till then) when they that are most conscientious are put in public place, and made Magistrates, Rulers, Commanders, Officers, Ministers, etc. or when they that are in such place be most conscientious. Good Conscience is the Treasury of good, which therefore brings forth nothing but what is so; Good Communication to edify the hearer, Good Conversation to edify the Beholder: yea, Conscientiae ea est vis, etc. saith Dr Ames, that it altars the nature of things; it makes Actions in their own nature indifferent become good, and Actions good become better; as Conscience when not good makes lawful and indifferent actions sinful and displeasing, yea the most holy Action is turned into sin, the sacrifice is abomination offered with a wicked heart, Prov. 21. 27. How mightily doth it concern us to get this Good Conscience, which hath so much of Good Epitomised in it, which maketh Learning, Parts, Riches, Honour Good; yea, makes Faith, Repentance, Prayer, Alms, Holiness, Obedience, all Good when Good Conscience there, which all cease to be good if it were not for good Conscience commending them. Therefore did Irenaeus well to resemble the Good Conscience to the Altar, which sanctifieth the gift that is upon it. Non sacrificia sunt quae sanctificant hominem, sed conscientia ejus qui offered, sanctifi●at sacrificium pura existens. It is not sacrifice which can sanctify a man, and commend him to God, but it is Good Conscience which sanctifieth and commendeth the sacrifice itself. CHAP. XVI. Of the danger and mischief of an evil Conscience. THe Excellency and Benefit of the Good The danger and mischief of an evil conscience Conscience is not so great, but the evil and mischief of the evil Conscience is as great, which is our second consideration, and this will appear in three particulars: 1. Here commonly is the first decay, as in the Text you see, Hymeneus and Alexander no sooner had put away their Conscience, but they sink their faith, when once Conscience is tainted and become corrupt, then presently the Judgement, than the Affections, than the Life, and what not? Corruption in the Conscience is as poison in the spring head; this fountain corrupted all the streams run muddy. Therefore Satan commonly gins here, and seeks Entrance for less sins upon the Conscience, as House-robbers put in their less boys into the windows, to set open all the doors of the house for all the company to enter. Nemo repent fuit Turpissimus— No man arrives at the height of impiety at once; And this is commonly the first step. One unclean spirit entertained makes room Mat. 12. 45. for seven worse to follow. When Conscience likes not to retain the knowledge of God, God gives up to vile affections, at length to a reprobate mind, at last to be filled with all manner of unrighteousness, Rom. 1. 26, 28, 29. The hopeful Professor by this means soon becomes a dangerous Apostate, and at last a downright Atheist in life, as the Apostle saith Titus 1. 15, 16. when once the mind and Conscience is defiled, they may profess still to know, but in works they deny God, being abominable, disobedient, and to every good work as any reprobate. When the wormwood star falls into the fountain of Conscience, all the rivers become bitter; the sun beginning to set in Conscience, night hastens on in the affections, Then farewell Grace. And when the sun goes back in the heaven of Conscience, the shadow must needs go back as many degrees in the Dial of Comfort, Then farewell Peace. 2. As the first decay is here commonly begun, so it proves the worst decay and danger that can befall a man, a breach in Conscience is like a breach in the Sea banks, proves desperate; or like the Leak sprung in the ship, drowns men in utter perdition; after a crack in Conscience a man proves an utter Bankrupt; after other shipwrecks one may recover and get up again, there are post naufragium Tabul●, but this is a fatal and commonly irrecoverable shipwreck. Some sins and slips are like breaking of a Leg, or an Arm, which may be set again; this is like breaking the Neck, few recover, to take hold of the paths of life after this. Judas broke his Conscience Neck, and that broke his Neck. Inquire as oft as you will, by what degrees any is come up to the highest sins. As for instance, how some came to give themselves over to lasciviousness, to the committing of all uncleanness even with greediness. Ephes. 4. 19 The Apostle tells us they had been practising upon their Conscience first, they had first blinded their minds, and had stunted their Conscience to bring them to that dedolency, that they might be past feeling. Again, do you wonder and inquire, how it is that in these last days so many do departed from the faith, and give heed to seducing spirits, yea, to the very doctrines of devils, as was foretold? 1 Tim. 4. 1. the answer is at hand in the next verse, They had first seared and stupefied their Conscience. Do you inquire again, how it comes that some most hopeful Professors become at last most violent and enraged Persecutors, and as bold broachers of accursed errors? you have the answer in the Text, Hymeneus and Alexander laid down their Old-Testament weapons Faith and a good Conscience, than became filled with new wine, than grew corrupt themselves, than vented blasphemies, than were delivered up to Satan, as fit for Hell then the Church. They fell into prodigious opinions and conceits, making a fable of the Resurrection, 2 Tim. 2. 17. At last this Alexander came to be an open enemy to Paul, and Persecutor of his doctrine, whom he prayeth against more than he doth against any other, 2 Tim. 4. 14. This is indeed the ready way, nay the only way to sin that unpardonable sin, the sin against the holy Ghost, which never hath forgiveness, because it never hath Repentance. A man that hath lost his Conscience is like a Bee that hath lost his sting, becomes a Drone ever after, and is at last expelled the Hive. The beginning of the Decay of Conscience is like the beginning of the Hectic fever, which at first, as the Physician saith, were easily cured, but that it is hardly known; but at last it is easily known, but hardly cured. 3. The third danger and mischief is, that either thou must resolve to make this Good warfare, required in the Text, for a Good Conscience, or to suffer an ill warfare made upon thee from an ill Conscience; either thou must make this Tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt: but Mat. 12. 33. know that this war is the worst war which can be made. All wars are bad, and end in bitterness, but of all wars civil wars are the most dreadful, worse when it is between City and City, then if it were Nation with Nation; and of all civil wars domestical in the same Family when divided is worse, than when a Kingdom divided; And in the same family again, Matrimonial war when in the same bed is worse, than any other war in the same house between father and son: for where the Relation is nearest, division there is unkindest. But there is one war yet worse than all these, the personal division is worse than any division between man and wife. This is to speak properly the only Intestine war, when two are divided against three, and three against two. Understanding and Conscience joining together to keep in order Will, Affections, and Practices; but these jointly rise up to suppress their Legal and Rightful Superiors Understanding and Conscience. It is a sad Story to read that of the father and his two sons, who separating from our Churches in England, kept together a while, but ere long the two brothers divided among themselves again, and when the father could not reconcile them, he left the one child to adhere to the other; but after that differences grew between the father and this one son, and they must Anathematise each other. Here was a lamentable Example to see in three persons of nearest natural Relation such an Enmity, each stood aloof from the rest, all three stood excommunicated, and accursed by each other. But this separation and difference I speak of is beyond that, when a man doth separate from his Conscience, and excommunicate it first, than after doth Conscience separate from him, and accurse him, yea, and he shall be cursed. Many have thought that they have been able to make offensive war against Conscience, none have ever been able to make the defensive. To fight against Conscience is to fight against God, and who hath ever hardened himself Job 9 4. against him, and prospered? Pharoab would begin with God, and make an offensive war, Who is the Lord? I know him not, I will not let Israel go; but he was weary of the defensive, Exod. 5. 2. Let us fly, for the Lord fighteth against us. So if thou thinkest it a light thing to Exod. 14. 25. challenge and provoke Conscience, while it would be at peace with thee, know thou wilt find it next God himself the heaviest adversary that thou couldst have had. If Conscience be not regarded in his two first Offices, he will be known in his two last, if his Ministerial reproofs, and magistratical rods be slighted, he will as a witness against thee, and a Judge over thee, chasten thee with Scorpions. Did not I speak to you, will Conscience say, as Reuben to his brethren, Gen 42. 22 and you would not hear then, see now what is come on it, Now his blood is required. 4. I might add in the fourth place, that which follows in the Text, that when once any have betrayed their trust, and delivered up this Fort to Satan, they are ever after cashiered God's service, and are by him delivered up to Satan's custody, and an evil Consciences mercy; either to be misled by an erroneous Conscience, or terrified with an accusing Conscience. He that is filthy, let him Rev. 22. 11 Zech. 11. 9 be filthy, and that which perisheth, let it perish, saith the Lord in his fiercest anger; as they had no love to the truth, so they shall have no Judgement to discern lies, but be given over to strong delusions, to believe any lying doctrines, That all they may be damned who received not the love of the truth, that they might be saved. 2 Thes. 2. 10, 11, 12. Thus it befell these Hymeneus and Alexander, who having once renounced Conscience, and forfeited their faith, they were discharged any more employment; They have no more part in Christ, nor lot in the Church, but are delivered up to Satan among blasphemers. CHAP. XVII. Of the difficulty in getting and keeping a good Conscience, and escaping a bad. WE have already spoken of the excellency The third Reason from the difficulty of getting the good Conscience and escaping the bad. and benefit of the good Conscience, and the danger and mischief of the bad. But here we shall see the difficulty of getting and keeping the good Conscience is as great as the excellency or benefit when had, and the difficulty of escaping an ill Conscience, is almost as great as the danger of it. What can be so hardly got or kept, as the one? what so hard to scape and miss, as the other? Consider it in these three respects: 1. First in respect of Satan, it is hard to get and keep the one, and escape the other. Satan, all his spite is at good Conscience, all his aim is to make a bad: He envies a man nothing but his good Conscience, not riches, not honours, no learning, parts, duties, not mirth, pleasure, not his peace, but only a good Conscience. He envied not the Serpent his subtlety, he could make use of it; not Pharaoh his Kingdom, not Ahithophel his Policy, Gen. 3. nor Absalon his Beauty, nor Haman his Court-honours, or State-offices, nor Dives his wealth and good cheer: He could tell how to make use of all. Yea, he will offer his help to men to get them riches, honours, offices, learning, so they will quit good Conscience: He will grant any Articles you can propound, so he may gain this Fort. He can make use of all other things, parts, power, policy, but a good Conscience is never for his turn, in a Magistrate, or Minister, or in a private person, but it is constantly against him, and he against it; and therefore he despairs of doing any good on it; as they said of Luther, when some persuaded the Pope to attempt to take him off by offering him some great preferment, and Church promotions, it was answered, it was in vain to try. Germana illa bestia aurum non curate. That Germane beast Mel. Adain vita Luther. (said they) cared not at all for all their gold. Yea if a man be plundered of all his estate, and stormed out of all his outworks, his riches, friends, children, power, places, yea stormed out of his nearer comforts, out of his faith and hopes, out of his prayers and promises, all on the sudden surprised, if he retreat to a good Conscience, and make good this last hold, by a still retaining of his integrity, Satan will be repelled with shame and loss, and draw off with dishonour, weary of laying his siege against so impregnable a Fort. Job had lost all, but keeping good Conscience alone, and manfully defending this piece, he recovered all again he had lost, and his Job 42. 12, 13. last state was double to his first. 2. In respect of thyself, or of the work itself, thou wilt find a hard task of it, to get or keep a good Conscience in an evil age; it will require thy greatest skill, and utmost diligence. So the Apostle found it, Act. 24. 16. therefore he saith, Herein do I exercise myself, Mr. Harris. Mr. Ward. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditari & exercere se in re aliqua Gagnei. In genere notat severius exercitium Religionis Christianae, sive praeparare se ad certamen. Vid. Leigh. Crit. Sacr. to keep alway a Conscience void of offence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word signifies, saith one, I use all my skill, diligence, and constancy together. I lay my policy, or bend my wit, saith another godly Divine. All which tell us, it is the Christians masterpiece to look well to a good Conscience: A work of continual exercise to an Apostle himself. Look but well into it, and thou wilt fond there is work enough in it, as much as thou canst turn thee too. To keep a Merchant's book is a piece of art, requiring skill and care: To keep this book well, is the art of arts. To keep thy Master's accounts if thou be a servant, thy Lords if thou be a steward, thy Shop-book if thou be a tradesman, requires much care and diligence. What is it to keep thy soul-book, to keep God's book, to keep this Dooms-day-book? for so Conscience is. 3. Look yet further, and in respect of others thou wilt see it more difficult still. How many hast thou seen miscarry in it? who is sufficient for this work? How should we fear? This is much insisted on in the Text, and given in charge to Timothy, Timothy see thou war a good warfare, and look well to thy charge, hold fast faith and a good Conscience, for all have not done so. Of many that have run in a race, most have lost, but one ohtained the prize; of many that have fought, most have been foiled, or wounded, or slain, or fled, but one crowned. Run not uncertainly, fight not saintly, look well to thy Conscience. And here are many Items couched together in this place: 1. Some] Not one single person in an age, but it is the case of many; not one man's only, many have miscarried, and it is incident to all. Look well to it, Be not highminded, but fear, Rom. 11. 20. 2. Some have put away Conscience] A monstrous vile act, for men sometimes of better principles, to send Conscience packing like a vagabond, or to thrust it out of doors, as if it were the Son of the Bondwoman. It is the most unkind and ungracious act that can be, to disclaim Conscience, as they did Moses, Acts 7. for an intruder, or busy usurper, or an imperious Commander. 3. Concerning faith made shipwreck] see what followed upon it; They did not perfect and mend their faith, as they might be ready to pretend or affirm, but weaken it, not weaken but shake it, not shake but sunk it, and lost it. 4. Of whom is Hymeneus and Alexander] Consider who these were, even great Professors a great while, and stout Champions somewhile, that had adventured far, and engaged much for the truth, and the Preachers of it; Alexander especially, who had showed so much zeal to truth, and love to Paul, Acts 19 that to secure Paul's person, he had exposed his own to the danger of an unruly tumult; he could have laid down his own life to have saved Paul's, and would have parted with his right eye to do Paul service. Yet see what is become of these now; where will he stay that hath lost his Conscience? 5. For they having put away their former good Conscience, become now branded Apostates, and open enemies of the same Preachers they had before so loved and honoured, nay they themselves become Preachers, but blasphemous Preachers. 6. Lastly, after all this, the Church that formerly had joined with them, now spews them out, giveth warning to the godly to avoid them, and to their grief deny them any more Church-fellowship, and gives them over to Satan, that no more mischief may be done by their impure Doctrines. The Church in her direful Censures saith, Writ these men childless, let no more of their seed rise up after them, to bear more gall and wormwood. CHAP. XVIII. The Application of the Doctrine, and first by way of Information. THis point admits a sevenfold Application, The Application. as containing matter, 1. For Information, 2. Lamentation, 3. Reproof, 4 Terror, 5. Consolation, 6 Examination, 7. Exhortation, with some Directions. The Information hath two parts: 1. It gives 1. By way of information. notice of certain errors and mistakes, to remove them. 2. Of certain Truths and Duties, to assert them. 1. It meets full in the face with that too And that first in removing mistakes. common and plausible opinion, but most dangerous error, That to preach Conscience, and press Duties in this nature, is but legal teaching, not preaching Jesus Christ and the Gospel. But sure we have more cause to complain of the world for too little of legal living, and Christian doing, than the world to complain of too much legal preaching. When men call us legal Teachers, we may with too much truth, and as much grief, call them illegal, ill-Evangelicall, and ill-Christian livers. Hymeneus and Alexander are alive again, and by many Professors counted better Preachers than Paul and Timothy. These counted Good-Conscience-Doctrine to be legal strictness, and old Leaven of the Pharisees; faith was enough, faith was all: But when Conscience ceased, faith deceased, they put away Conscience, faith suffered shipwreck. So that we may more rightly call this an old-new-Testament-error, to cry down strictness, than you, our preaching it an old-Testament Truth and Doctrine; This opinion broke out almost as soon as the preaching of the Gospel. Paul had preached, That where sin had abounded and reigned, grace did much more abound and reign, Rom. 5. 20. Others inferred hence as good Doctrine, and the right knowledge of the Gospel, and walking by a spirit of liberty, Then may we continue in sin, that grace may abound, Rom. 6. 1. Paul had said, sin shall not have dominion over regenerate believers, For we are not under the law, but grace. Hence others concluded, We may sin, because we are no longer under the Law, but under grace, Rom. 6. 14, 15. Paul refutes the impiety of both Assertions with the same answer, detesting both, God forbidden, Rom. 6. 2. & 15. These Tares we see sprung up as soon as the good Seed began to appear. We wonder the less if among us there be some that say, Believe once, and away with Conscience, and Duty, and Works, and have no more Conscience of sin. The truth is, once believe, and thou hast no more Conscience of sin, as to the guilt and punishment of it: But once believe, and ever make conscience of sin, to avoid, resist, and mortify it, that it reign not in your mortal body. The other were to overthrow the true grace of God, by the name of the grace of God, and to set up an imaginary faith and Gospel, to beat down real faith and Gospel, while they cry down Sanctification and Conscience of duty, not as to the resting in them, but as to the very having and seeking them. But let the mind that hath wisdom judge, can one grace in God be contrary to another, his justifying grace to his sanctifying, or sanctifying to justifying? 2. Is one Attribute of God opposite to another, his grace, love, and mercy, to his holiness, justice, and purity? 3. Must Christ needs be divided, and by redemption and justification drive out wisdom and sanctification? two of his benefits destroying other two, when he is all or none, 1 Cor. 1. 30. 4. Or must two ends of Christ's death be opposite to two other ends set down all together, Tit. 2. 14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Must Christ his dying for us, and redeeming of us, make his people less pure, or less zealous of good works? 5. Can any imagine that one grace of the same Spirit should cross another, the Spirits consolation evacuate the Spirits sanctification, and by his obsignation mortify mortification? 6. Can one grace in the Christian be imagined to weaken and destroy another? Is faith the enemy of holiness? Doth Conscience extinguish confidence? 7. Is the Law now against the Promise, or Gal. 3. 21. the Promise against the Law? did grace then fulfil the Law, and est ablish it; and doth it now Rom. 3. 31. make it void? All these would have been accounted strange Divinity in the Apostles ears. This bewitching error doth not only set earth into disorders, neighbour against neighbour, professor against professor, some people against their Ministers, and some Ministers (though they are not many who are so gross) against other Ministers, but it sets earth in rebellion against heaven; yea would attempt to put heaven into a combustion, and make heaven at variance within itself, while it would set God's Decrees against God's Decrees, Promises against Promises, Grace against Grace, Saints against Sanctity. And again, Decrees against Promises, Promises against Commands, Commands against Duties, and all against Holiness. This hellish Doctrine came from the Gnostics of old, and their followers: They thought it their perfection to set Conscience at liberty, and to discharge it from all purity. Epiphanius and Irenaeus say that the Gnostics did purposely resolve to live a lose and base life, that they might reproach the stricter Christians, and wear out that legal Doctrine (and as some of later times have had the boldness to call it) that Idol of Sanctification: That no regard was to be had to any scandal 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 d●●it, ut sine Turpitudine nemo perfectionem mystagogtae consequi posset. Alli se Jesus similes, alii se Petro, Paulo, praestantiores ob excellentiam cognitionis dixerunt. Vide Plura Mag. Cent. 2. cap. 5. were lawful: That they might converse with any Idolaters and Idolothytes: That the only way to perfection in their mysterious Religion, was to give themselves to any libidinous and obscene actions: That some of theirs were equal to Christ Jesus himself, and nothing inferior to him. And as for Peter, Paul, and the other Apostles, they were far their superiors, and their Doctrine more perfect than any of theirs: That to deny and forswear their faith, in case of danger, was lawful, etc. 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, than 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, etc. These give the Harlot erroneous or seared Conscience, the living child 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 efficacy) if there want a good Conscience, 1 Pet. 3. 21. Knowledge not right Gospel Knowledge, 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 thankworthy, 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 itself profits not, if not sprinkled upon pure Conscience, Heb. 9 14. 2. The second mistake is a practical 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 only safety. He that looks overmuch to Conscience, must die a beggar, is a chief Article of the world's Creed. Better protection is to be had in policy, and a safer refuge in lies and falsehood, and to make an agreement with hell, and covenant with death, or to break the Covenant with God, and agreement with Heaven is the only way to security. 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 only quietness and assurance for ever, Isai. 32. 17. When the sinners in Zion shall be afraid, and the hypocrites surprised with fear, crying out, Who among us shall dwell with the devouring fire, who among us shall dwell with everlasting burn? Isa. 33. 14, 15. Then shall he that walketh uprightly be set up on high, and have his defence in the munition of rocks, etc. 3. There be others who will easily yield 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 do well, although their Conscience be but a natural Conscience. Now the nature of Conscience is very good, but the Conscience of Nature is very bad. Some good natural 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 expect from others. 3. Such an one may be exact in matters of the second Table; he may answer all the duties of natural and civil Relations, observe the Laws of humanity and friendship religiously; be true to his trust, interest, country, 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 condemns, gross sins commonly, Abimelech abhors adultery, Gen. 205. Pilat'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 Deity 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 ways, and know and confess his sinful do, yea, he may have store and plenty of tears, and make show of much passion and compunction for sin; so did Saul, 1 Sam. 24. 16. and 26. 21. He was under great and frequent fits of horror of this natural Conscience. 8. Or he may on the other side have much inward and pleasing natural Peace, while he observes the rules and dictates of his natural Conscience, Rom. 2. 15. They have their Consciences witnessing with them (saith the Apostle of the natural Heathens) and their thoughts as well excusing as accusing them. They may have tranquillam, but not securam conscientiam, as Bernard distinguisheth. And thus it is said of Socrates, who living according to the rules of his natural enlightened understanding, when he came to die, and was put to death, he took his death with much Resolution and Tranquillity of mind: He said of his enemies, They could but kill him, they could not hurt him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Yet for all this no natural Conscience can be a good Conscience. 1. Because though it may cum seipso, & cum aliis scire, yet it doth not cum Deo scire. At the best it is liable to that rebuke given unto Peter. Matth. 16. 23. Get thee behind me, Satan, thou art an offence unto me: for thou savourest not the things that Mat. 16. 23 be of God, but those which are of men only. 2. Because it is not purged by the blood of sprinkling; It is without Christ, therefore without God, and Covenant, and Promise, and Eph. 2. 12. Hope, and Mercy. 3. Because as it hath not the purifying blood of the Lamb, so nor the purifying water Ezek. 36. 25. of the spirit sprinkled on it, whereby it should be cleansed, now whatsoever is born of the flesh is still but flesh, and only that which is born of the spirit is spirit. Joh. 3. 6. 4. Because it hath not Faith, which is that whereby the heart is further purified, Act. 15. 9 And the Apostle, when he bids Timothy hold faith and a good Conscience, tells us as much, that first faith must be had, and then good Conscience. Good Conscience is never without Faith, never before Faith. This Conscience how ever many may lull themselves asleep on it, yet is it a bed shorter than that a man should stretch himself on it, and a Isai. 28. 20. covering narrower than that a man should wrap himself in it. No sure Refuge is it, and a strong fort it is not to endure a storming: It is not the Ark of Noah, of Moses it may be, not an Ark of Gopher wood, but made of Paper Rushes, not pitched with Pitch, but daubed with slime; not furnished with all manner of Provision, as Noah's was to hold out to the utmost for a whole year and longer, Gen. 7. 11. with Gen. 8. 14. but utterly unfurnished for a day, that unless he be taken out of it, as Moses was, he may there lie and cry, and famish and perish. This fort is no better than that hold of the idol Berith to which when the men of Shechem fled for Refuge, it was fired over their Judg. 9 46. 49. heads, and they perished miserably in it. A poor man and this natural Conscience may perish and burn together. Oportet Conscientiam non solum bonam esse, & tranquillam, sed & securam. Bern. Par. Ser. 4. The fourth use discovers another mistake of theirs, who judge their Conscience good when it is nothing so. With many that is held for the best Conscience, that is most still, quiet, and sleepy; as ignorant people think of a Minister, he is the best Minister who is the good neighbour, the quiet man, who troubles none, even he in whose mouth is no reproofs. Whereas the Prophet saith, They who bless the people, cause them to err, and they who are called blessed of them, are destroyed, Isai. 9 16. and 3. 12. The blind lead the blind into the ditch. But a man may have so much of this Peace till he be the worse again: He may have this Peace too soon, he may have it too long. There is a Peace of Satan's giving, Luk. 11. 21. As there is a sword and variance of Christ's sending, Luk. 12. 51. The kingdom of God is righteousness, Peace, and Joy in the holy Ghost, Rom. 14. 17. The kingdom of Satan is ignorance, and peace, and joy in unholy courses: yet this is the Conscience which most men call good, if it be Pacatè bona, they care not though it be malè Pacata. Cain desires his Conscience would be quiet, therefore he sets upon business of building, and travels to go from his discontents. Saul makes use 1 Sam. 16. 16, 17, 23. Act. 24. 25. of music. Felix would stop his present trembling by an abrupt diversion. I will take another more convenient season purposely for this Meditation. Judas would fill up the mouth of hell and clamours of Matt. 27. 3, 4, 5. Conscience with loud and bitter Confessions, fearful Exclamations, and plenary Restitution. Some call for wine, and Mirth to cheer themselves against a day of slaughter. All James 5. 5. which is like the drinking cold water to one who is in a fever, who for the present finds relief, but his fever is increased thereby. There are four Quiet Consciences, and never Four ill quiet Consciences. 1. The ignorant man's conscience. Luk. 11. 44. an one of them good: 1. The ignorant man's Conscience is quiet and still; and as the blind man eats many a hair, and drinks many a fly; so these know not that they do evil, no more than the graves are ware who goeth over them. Blindeness of mind makes men past feeling, when they commit all uncleanness with greediness. Ephes. 4. 18, 19 Abimelech talks much of his Integrity and Gen. 20. 4, 5. Uprightness, and stands much upon his Conscience, when all was but morality or ignorance. Without knowledge the Conscience cannot, as without Conscience knowledge is not good. The Scripture somewhere calls Knowledge the Key, but if Knowledge be the Luk. 11. 52. Key, Conscience must be the Lock. The one must be made fit to the other, therefore Paul calls Good Knowledge, the Knowledge according to Godliness. Now what is a Lock Titus 1. 1. good for without a Key? what Conscience good for without Knowledge to open and shut, to lock and unlock it? and what is the Key good for without the Lock? Get both Science and Conscience. Glory not that thou hast got a quiet, that is a blind, deaf, silent, and speechless Conscience. The dumb and deaf spirit was the worst spirit to cast out of all the evil spirits we read of in the Gospel, Mar. 9 25, 26, 29. The other roaring devils were more easily ejected. Better a roaring, raging, and racking Conscience, than a dumb Conscience. Mar. 1. 23, 26. The second Conscience that is quiet, yet 2. The unawakened conscience not good, is that Conscience that was yet never well awakened. But sin lies at the door like a Mastiff asleep, and makes no noise. Here is quiet indeed, but a dangerous quiet. This Conscience either is given over to sleep a perpetual sleep, as God threatens Jer. 51. 39, 40. In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not awake, saith the Lord. Then will I bring them like lambs to the slaughter. This sleepy Conscience makes a man like Nabal when he went drunken to 1 Sam 25. 36, 37. bed, unsensible of any danger; yet is it a great Judgement to be thus drunken with sin, to rejoice and sleep a perpetual sleep, and if these go sleeping to Hell, which is to die like Lambs, as the world saith, The judgement is the greater. Or else this Conscience now asleep will arise and cry out like a Isai. 42. 14. travelling woman, it will destroy and devour at once. Sin will not always be kept out of doors, but will break in and lie down with thee in thy distress, Job 20. 11. joseph's brethren had their Consciences asleep long, but at last it awakened, and stared in their faces, and made them tremble. Jonahs' Conscience was once asleep in the midst of his sin, when he was out of God's way; he was asleep also in the midst of the storm, but God would have him awakened ere he had done with him, He shall be cast out of the Storm into the Sea to awake him, and out of the belly of the Sea into the belly of the Whale to awake him, and out of the Whale's belly into the Belly of Hell, and there he awakes: And there he cries, Out of the belly of Hell I Jonah 2. 2. cried, and thou heardest my voice. Awakened, guilty, staring Conscience is Hell opened, here is crying in this Hell, and there may be hearing and mercy for these: These are indeed in Purgatarie, and for such souls prayers may be made, Ex hoe inferno redemptio. But the sleeping Conscience is hell shut up, and sealed; there is no crying, and therefore no hearing. When Peter was asleep, though he had a guard set upon him, and was laid in irons, and had the doors shut, and the Keepers before it, and the warrant sealed for his Execution the very next day, he was quiet, but all that while in Durance and Danger. But when he was to be delivered from the danger, the Angel comes, and not only opens the doors, as if to carry him out in a sleep, but he smites him, and awakes him, and warns him, and hastens him, and leads him, and leaves him not till he come to himself. Act. 12. 6, 7, 8, 11. How many men are there who use all art to charm Conscience, and to make it drunk, that they may be rid of it, as David did to 2 Sam. 11. 13. Gen. 38. 23 Vriah, or as Judah concerning Thamar, Let her go, inquire no more after her, lest we be ashamed. But Conscience may be snibed, cannot be extinguished; oppress it you may, suppress it you cannot; it will lie at the door, and will not be gone, or beaten away; Vriah slept at his master's door, and was at 2 Sam. 11. 9, 13. Gen. 38. 24, 25. hand, Tamar proves with child and Judah must father it. How do men ordinarily bless themselves in their quiet Consciences, and reckon of no hell but in an unquiet Conscience, whereas the still Conscience is the worst hell. What pains do many take to make themselves Conscience-proof, and their Conscience hell-proof, that they may not be tormented before their time? They do by hellish magic make their Conscience as impenetrable as the young man had by his charms made his body, whom Luther said he saw thrusting a naked sword with all his might against his naked Vidi ipse ego adolescentem, qui stricto gladio in ventrem nudum fixo, tam validè urgebat adversum scipsum, donec capulus reversus copulare●ur acumini super ventrem, & nihil laesus, gladium rursum remisit. Luth. Conc. in 1m. Precept. belly with that force, that the point bowed to the hilt again, yet was the wretched young man not hurt at all. The charmed quiet Conscience is the unsafe Conscience, the troubled is the better; where the strong man is disturbed, and angry, and resisted. Then the flood is cast out of the Dragon's mouth, when the woman is delivered, to drown her and her child, Revel. 12. 15. The Dog never howls till he be shut Mr Rutherford. out of doors, said a learned Divine, nor doth Satan rend, and tear, but when he is going out. Mark 9 26. The third ill quiet Conscience is the deluded 3. The deluded Conscience. Conscience, the Conscience deluded by Satan or his Instruments dreams nothing but visions of Peace, Luke 11. 21. Lam. 2. 14. When the strong man armed keeps possession, All is peace. As in a town close besieged, and beset round with the enemy, the commander within labours to keep them in blind obedience, and at hard duty by concealing from them the enemy's strength, their own weakness, and want of provision, and is vigilant in preventing any Intelligence with the enemy as long as possibly he can, till either necessity force them to quit the service, or they without shoot in arrows with letters, giving notice how they are bonght and sold (by their Commanders for their own ends) and offers of mercy, and fair quarter upon submission, and coming in, or of putting all to the sword without mercy, if they still stand out. Then do the soldiers and inhabitants resolve to rise up against such a Commander, they seize on him, and to make their own peace, throw over his head, as they 2 Sam. 20. 22. did Sheba's once in such a case. Such is Satan's policy to keep poor souls in obedience, by promising them security, till God in his mercy be pleased to shoot in arrows of deliverance upon submission, or of destruction upon contempt of grace offered. Then doth the soul rise up against Satan, resolves to seek out for his own safety by casting himself on the mercy of God, and will go out though he die for it: for he sees he is a dead man else if he fit still. Ahab deluded speaks 1 Kin. 22. 27. of nothing but Peace and victory, Keep Micajah in prison till I return in peace. Satan was a lying spirit to entice him to go on that he might fall. Micajah shot in an arrow of deliverance, if he would have submitted, I saw all 1 Kin. 22. 17. Israel scattered, let them return every man to his own house in peace. Ahab stood out still, and would go on. The next arrow was an arrow of destruction, a fatal arrow came and pierced ver. 34. his armour in the joints of it. He was now a dead man. The whole world is full of quiet Consciences, because full of deluded Consciences. The Angel's account when they returned was, That they walked to and fro thorough the earth, and behold all the earth sitteth still, and is at Zech. 1. 11. rest. The most of men are settled on their lees, and have this belief in their heart, That God will neither do one thing or other, neither good or evil; men do, Zeph. 1. 12. How ordinary is it for most men to flatter themselves in their own eyes, and to say, I shall have peace still, though I add drunkenness to thirst. Deut. 29. 19? No observation among all the Proverbs is more often verified then that of Every man's 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 horror 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 salomon's ox, who goes to the slaughter, or the fool who goes to the stocks, when neither is ware. Prov. 7. 22. Or if you will have them die like lambs, like jeremy's Lambs they die, Jer. 51. 38, 39 They are drunken with delusions, and sleep a perpetual sleep before they die therefore they rejoice, and are secure, but I will bring them like lambs to the slaughter, etc. saith the Lord▪ And they shall not awake till they are awakened in hell. It is given to him to be in safety 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 misery. This is therefore a dangerous quiet Conscience. Let me rather die the most dreadful death of the righteous, than the most hopeful and easy death of the wicked! Happier a thousand times to be fetched away in an instant in Elias his fiery 2 Ki. 2. 11. chariot, and in a whirlwind into heaven, then to have Nabals lingering fit of the stone, and to 1 Sam. 25. 37, 38. lie ten days before his death as if he had been asleep: When these are interred we 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 misery, and a misery 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 Story of Pharoah's heart-hardness. 1. There is a natural hardness, and insensibleness 1. Natural 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 voluntary 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 withal, brings the soul over to a dedolency, and unsensibleness, therefore doth the Apostle warn some, Heb. 3. 13. To exhort one another daily, lest 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 vanity of their mind, 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 blind winding-stairs by which you are going down to the chambers of death, if you take not heed. 1. The first step is vanity of mind] Therein we commonly think there is little hurt, Thought is free, Fancy will be working, etc. So long as we do no evil, or speak not vainly, what would you have us do? Remember that vanity of mind is the first step to Hell. 2. The second step is Darkness of understanding] which ever follows upon vanity of mind, 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 sinful 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 natural 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 adultery, and are like fed horses in the morning, neighing after their neighbour's wife; their life is chambering and wantonness, their belly their god, their end destruction, like beasts they live, like beasts they die, which are made to be taken and destroyed. 9 This brutishness leads to laboriousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the working of uncleanness] They will labour as a horse in a mill to commit iniquity, They draw sin with cords, and iniquity 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 be uncleanness, All uncleanness, Rom. 1. 23, 25. in sinful though natural acts, and in more sinful, unnatural acts of uncleanness. 11. And lastly, this insatiableness leads into the midst of Hell which is delightfulness in sin, and there it leaves him, to commit all uncleanness with greediness] what can be worse in a Devil? Thus have we shown you the eleven steps of Satan's Ladder, That reacheth from the Top of sin to the Bottom of Hell, and tells us by what degrees a man is transformed into a beast at first, and into a Devil at the last. And thus do you see the second kind of hardness of Conscience, following upon the former. Thus it is said of Pharaoh, that Pharaoh hardened his own heart, Exo. 9 15, 32. Adding to natural hardness, voluntary, attracted, and augmented. 3. Then is there left nothing but Judicial 3. Judicial hardness by Seducers. 2 Thess. 2. 10. hardness, such are all the four following kinds. As that than is the Conscience or heart further hardened by Impostors and Seducers. Thus it is said further, that Pharaoh's heart was hardened by the Magicians, Exodus 7. 22. The Magicians turned the waters into blood by their Enchantments, and Pharaoh 's heart was hardened etc. God gave them over to work their lying wonders, and gave him over to believe their lies, and to be hardened by them. God doth still the same in his just Judgement to this day, giving men over to strong delusions, to believe a lie, who had cast off the love to the truth, whereby they should have been saved. In this respect it is that God is said to lay a stumbling-block before the Apostate, Ezek. 3. 20. to deceive the false prophet, Ezek. 14. 9 And to have put a lying spirit into the mouth of all Ahab 's Prophets etc. 1 King. 22. 23. This is a Judicial and fearful hardness following upon the voluntary and attracted. 4. Then is there a Ministerial hardening, 4. Ministerial hardening. God lets men enjoy the Gospel, and the means of Grace, but they having added to natural hardness of heart voluntary, and to contempt of truth their love of error, God sends leanness into their souls, under fatness of Ordinances, barrenness under fruitful Ordinances. Go tell this People, saith he Psal. 106. 15. to Isaiah the most Evangelical Preacher under the old Testament, Isa. 6. 9, 10. Hear ye indeed but understand not, and see but perceive not, make the heart of this People fat, and their ears heavy, and shut their eyes etc. Then doth the preaching of the Apostles themselves prove but a savour of death to death, 2 Cor. 2. 16. Then doth the best Gospel Preacher become but a hardening preacher; hard he found them, harder he leaves them; asleep he found them, asleep leaves them; deceived he found them, and he cannot undeceive them. Thus Moses also hardened Pharaoh's heart, viz. accidentally and occasionally Pharaoh grew worse and worse by every precept, by every reproof, by every sign, by every plague, by every deliverance, and by every mercy. 5. Besides these there is a most dreadful 5. Divine hardening. hardening of God's part, a Divine hardening, a Penal hardening by Divine Vengeance: This God calls the sending of all his plagues upon the heart, Exod. 9 14. A heart hardened by the curse of God, is an Epitome of all plagues in the world; yea all the plagues of Exo. 10. 1. & 20. & 27. hell are in it. Thus is God said often to have hardened Pharaoh's heart, which what it doth particularly imply, I shall not here inquire: How far God doth act in the Judicial hardening of a sinner to sin, yet is not the Author or approver of the sin. It cannot be meant that God doth infundere malitiam, but that he doth not infundere mollitiem. Thus is God said to lay stumbling-blocks before men, Eze. 3. 20. as was said before, to blind their eyes, to harden their heart, that they should not be converted etc. Joh. 12. 40. To send strong delusions upon men, 2 Thess. 2. 10. To give men over to vile affections, and to a reprobate mind, Rom. 1. 28. All these five forementioned Consciences may be quiet and still Consciences, but are wretched and unhappy in their quietness. Lastly, none will make question but there 6. Satanical hardening. is another who had a prime hand in hardening Pharaoh's heart, viz. Satan, though it be never said expressly that Satan hardened Pharaoh's heart. But certain it is, that Satan hath his first or second hand in every sinful act, and had a hand in the first hardening to the last. He brought in the first natural hardness, he brings on from that to voluntary hardness, he suborns Deceivers to harden further; he steals away the Word, when the Gospel preached Mat. 13. 19 should soften. And when God hath tried all means, and finds men desperately wicked, having pleasure in unrighteousness, he gives over striving any longer; then comes Satan with full Commission of power, and efficacy of lies and errors, to persuade and prevail also, 1 Kin. 22. 22. The like expressions the Scripture also useth as touching the spiritual blindness of mind: 1. We are said to be born blind, blind we are naturally in spiritual things. 2. Then to close our eyes wilfully, Matth. 13. 15. 3. To have our eyes closed Ministerially, Isa. 6. 9 4. To be led blindfold by Seducers, The Mat. 15. 14 blind leading the blind; those blind whose eyes God hath put out, leading such blind whose eyes themselves have put out. 5. Then doth God close men's eyes Judicially, Joh. 12. 40. Rom. 11. 8. And lastly, Satan is said to close the eyes of them to whom the Gospel is hid, 2 Cor. 4. 3, 4. Now to end this Discourse, the world is full of Consciences that are bardened, either by natural, or voluntary, or Judicial hardness; Judicially, I say, either by godly Ministers accidentally, or by wicked Seducers purposely, or by Satan's instigation, or by Divine indignation, But howsoever it comes, all these are quiet Consciences, and the more hard the more quiet, the less trouble and noise is in the Conscience, the less life and soundness ordinarily. This Conscience is quiet till the worse again. We all complain the world is hard, and that times were never more hard, and less quiet, and never more full of troubles. Thus all complain. But God complaineth, men and Consciences were never so hard, though never more quiet and less troubled for sin under God's wrath, fearful judgements, mighty signs, wonders, temptations, deliverances, confusions, and the hewing of his Prophets, and Deut. 29. 3, 4. Hos. 6. 5. his own slaying us by the word of his mouth, and melting us under Mercies, Ordinances, and offers of his Grace, and entreaties of his Ministers, yet do we as our stiffnecked and uncircumcised-hearted Acts 7. 51. Fathers, always resist his Grace and Spirit, till there is almost no remedy. Therefore 2 Chro. 36. 16. no wonder for all this his anger is not turned away, but his hand is stretched out still, Isa. 9 ult. Yet there is a quiet Conscience that is a good When quiet Conscience good. Haec est bona & tranquilla Conscientia eorum qui carnem spi●●●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 purity, of sincerity, of inoffensiveness, and of charity, 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 only right peace of Conscience, the peace that passeth understanding. 5 Use. The fift use is to discover another ordinary 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 mayst have had great horror, and a dreadful sound in thy ears, yet only 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, than 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 original 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 because unsatisfied. Amnon is sick because his brutish lust is nor satisfied. Herod was troubled in his mind, 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 thorough 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 Devil's Conscience. 2. When if it be at all for sin, it is not so much for the evil and sinfulness that is in sin, as in regard of the eventual and consequential evils that attend sin, and the punishment that follows. Thus Ahab after his sin is troubled, walks heavily, putteth 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 cry out because of his punishment, Judas because he must be damned, Magus desires prayers 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 itself is full of such troubled Consciences, where there is continual 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, than 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 iniquity. 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 than 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 not 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 continual sorrowing, but yet continual 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 glory, 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 Country, to see if he can leave his sting of Conscience; he afterwards settles himself to employment in building, but Cain carries his hell with him. Saul while his ill fit is on him sends for David, and seeks to still his distempered spirit by his music, 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 like the going to the fire in a melancholy Quartan Ague, to get outward heat, when the cold is inward, and the man shaketh before the fire, his Aguish fit is thereby increased, and made more violent. 2. When men again rest in the Outward use and observation of Religious means, without any inward change of heart, and a thorough-reformation of life. Ahab humbles himself, fasts, mourns, puts on sackcloth, goes softly. All good, but all this not enough; Good to do these, not to rest in these: Ahab was Ahab still, no inward change at all in him. Judas is full of inward horror, he makes an outward confession of his particular sin, makes plenary Restitution of what he had sinfully gotten, but there he rests, he goes not penitentially to God; he goes not fiducially to Jesus Christ, whom he had sold, or given up all his former interest in: but all this he doth to stop the mouth of Conscience, and to dead that hideous noise that was within. Thus do we see others taking up duties often, and here they rest: They fast, pray, read, hear more then formerly; all to gratify Conscience, and keep it from grumbling and clamour. Somewhat they do, all they do not, that they should do. All this to a sin-troubled Conscience is no more to the cure of it, than a draught of cold water inwardly, or pouring cold water outwardly on a body burning in a fever; It may allay at present, but removes no part, or cause of his disease. These torment, and task themselves, turning themselves up and down, as Solomon's sluggard on his bed, or the door turning on his hinges; there is no departure from Pro. 26. 14. the bed, or from the door-Post. So is here much turning, no returning: therefore Jeremy calls all this but gadding, a wild and disorderly gadding, not a regular going, or penitent returning, Jer. 2. 36. Why gaddest thou about so much to change thy way? Thirdly, which is much worse than the former, when men have recourse to Diabolical and sinful means, as Saul goes to the witch, 1 Sam. 28. 7, 8. 2 King. 1. 2 Abaziah sendeth to Baalzebub to inquire, sendeth not to inquire of God. Belshazzar in his perplexity sends for the Magicians to give him comfort. Dan. 5. 7. To such as take these courses the Prophet speaks. Isai. 47. 12, 13. Stand now with thy enchantments, and with the multitude of thy sorceries, if so be thou shalt be able to profit thyself. Thou art wearied in the multitude of thy counsels. Let now the Astrologers, the stargazers, and monthly Prognosticators stand up and save thee from those things that shall come upon thee. These all die in their sin, and perish as Ahaziah did, because they go 2 Ki. 1. 6. to Baalzebub, not to God, and never come away with more comfort than Judas had at the High Priests hands, when he must go tell them what he wanted, and what he felt. He might go and die of despair for all they could say or do to him. The stroke is from God's hand, the cure must be from the same hand. These should say Hos. 6. 1. Come let us return to the Lord, for he hath smitten, and he will heal us; he hath broken, and he shall bind us up. Lastly, which is worst of all, when men despairingly give over all hopes, and all use of means, saying, There is now no hope. This latter Jer. 2. 25. & 18. 12. evil in putting away God's mercy, is worse than all the former, in abusing and defiling God's mercy; As Tamar said to Amnon; this latter evil in putting me away is worse than the former. This was cain's case, I am 2 Sam. 13. 16. Illa desperatio quae in hac vita tollit omnem spem, quae ex Dei gratia potest oriri, non tantum est aerumnosè, & molestè mala, sed & vitiosè. Ames. sentenced, I must be damned; I am accursed, I must bear it; God hath no mercy for me, and none will I ask him. Out he goes from the Presence of God, full of black despair, his countenance is cast down, and he that was of late too stout to speak to his brother Abel, is now as stout and sullen, he will not once open his mouth to speak to God for a pardon. So likewise Judas confessed, repent, restored, but despairing of mercy never once went to speak with Christ to find mercy. So also Magus whom Peter bade Repent and pray, then perhaps his sin might have been forgiven him. He never made one Prayer, or so much as once set upon the work of Repentance. This is trouble of Conscience that Hell is full of. This the most desperate trouble in the world, when one shall cast himself away wilfully, and say, This evil is of the Lord, 2 King. 6▪ 33. why should I wait, or pray, or repent, or believe, or read, or hear, & c? This is to forsake our own mercy. A child of God may sometimes be Jonah 2. 8. overwhelmed with troubles, but he is still driven to God thereby, not from God: He saith, I am distressed on every side, yet I am 2 Cor. 4. 8. not in despair: To despair I have cause in respect of my own desert; To despair I can never have cause in respect of God's mercy, and Christ's Redemption. In distress I am, in Hell I am not, therefore I may yet seek and obtain mercy. In the belly of hell I may be, yet I will look up to God's Temple, and Mercy-seat, as Jonah said; what though I cannot believe? Jonah 2. 2. yet I will not despair; though I cannot pray, yet I will look up. Though I cannot get out of the belly of hell, yet God can bring me out, and can make the Whale land me, and make all tempests and dangers to be means to preserve me. Though I have sinned against the Grace, the Gospel, the Promise, and the Spirit, yea against Christ Jesus, yet have I not sinned nor can I above and beyond the help and saving benefit of Grace, and Gospel, and Promises, and of Christ and his Spirit. Now there is also a troubled Conscience, than which there can be none better, it is the Sacrifice of Sacrifices which God will not Psal. 51. 17 Isai. 57 17. & 66. 2. despise; it is the Temple of Temples, in which God hath promised his residence; it is the Holy of Holies, in which the Mercy-seat of God is placed. And this trouble of Conscience is then Six notes of a good troubled Conscience good when you see these six notes there: 1. When this trouble is rather for sin, than misery; when the soul crieth out Lam. 5. 16. woe to me, for I have sinned; Thus was repenting Ephraim's case described, He smote Jer. 31. 19 his hand on his thigh, because the sin of his youth lay heavy upon him, which was more than if he had cried out ten times more, because the hand of God had lain heavy upon him. 2. When in this condition the poor troubled soul doth confess, bewail, and lament his sin. Psal. 51. 3. My sin is ever before me, I will acknowledge my sin, etc. What shall 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 Mercy 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 only 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 find now more bitter than death the woman whose heart is snares and nets, and her hands as bands, whoso pleaseth God shall be delivered from ber. Eccles. 7. 26. 5. When the heart is not only 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 Physician to get rest to the soul, and go to this Fountain to wash away sin and uncleanness. Those are happy 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 City 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 iniquity, I will do no more. It is an excellent hopeful sign (saith Bernard) to feel this Worm of Conscience gnawing and biting; while it is here biting, it may be killed, 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 Caesar's 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 than others, but it is a misinformed 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 Almanac which was made with the Gibeonites? He would needs be wiser than all his Predecessors, 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 error, 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 only add 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 we 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 extraordinary Providence for a Rule in stead of Precepts: whereas God's Providences Deut. 13. 3. Dan. 11. 35 both prospering and adverse are oft more Probatorie than Directory. To tempt and try rather than to warrant, or discourage proceed. But erroneous Conscience imputes his success to his cause, and his cause prospering he entitles God's cause. This was Rabshakehs Divinity, Am I come hither Isai. 36. 10. without God? God hath said, Go up against Jerusalem. This was the Divinity of the Chaldeans, Hab. 1. 11. Then shall his mind 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 God's Permissive Providence, and our prevailing success make any thing lawful, what is then sinful, that is in our power? Then were not God's written will, but our will and power (Providence concurring) the Rule and Measure of lawful and unlawful. 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, etc. 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 man's Expectation, and the most industrious endeavours, Eccles. 9 11. The race is not to the swift, etc. Thirdly, God's 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 kind of Logic to conclude any thing positively thence concerning the mind of God, or the state of man. Then when Paul and all his company escape their shipwreck, 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 Divinity 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 find 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 he not be able to find it out. 3. It prefers a supposed fictitious Revelation before written and clear Revelations, as did the deceived prophet 1 King. 13. Now all Divine Revelations coming from the Spirit of Truth, ever are consonant to the word of truth, which is the Rule to try all Revelations by. 2 Pet. 1. 19 4. It prefers a strong impulsion from his own thoughts before Gods own thoughts, Jer. 7. 31. God said what they did never came into his mind to approve it, yet would they do it, because it was their Conscience, and it came into their mind. But the strongest impulsion of our spirits, though gracious Spirits, can be no Rule. David had a very strong impression once to build God a house, he consults with Nathan a Prophet, he hath the 2 Sam. 7. 2, 3. same apprehension of the work, Go on, for God is with thee, yet was it not therefore good in God's eyes, because good in both theirs. David had another vehement and impetuous Motion to be avenged on Nabal for his inhumanity, 1 Sam. 25. 22. and uncivilities towards his servants, sent in his name, he backs that motion with an Oath; yet upon Abigails submission he changeth his mind, blessing both ver. 33. God and her, and the counsel given to stay him from proceeding so fiercely according to the wild light of an erring Conscience. God did appoint his people under the Law Numb. 15. 39 to wear fringes on their garments, that they might remember Gods written Commandments, and not seek after their own heart, after which they were apt to go a whoring. He that trusteth in his own heart is a fool, the wise man Pro. 28. 26 saith. And Job gives a serious Item in this case. Let not him that is deceived trust in vanity: for vanity shall be his recompense. Job 15. 31. 5. Erroneous Conscience interprets difficulties and discouragements as a discharge from duty. The time is not come, say they, to build the House of God, nor is it any more our duty; because the Kings of Persia forbade, and the adversaries hindered it. Hag. 1. 2. But this is the sluggards Conscience when he seethe a lion in the way, Prov. 26. 13. 6. It conceives a fair intention, or a good end may legitimate an unwarrantable action. Now though true it is, That the goodness of the end propounded hath a great influence upon an action to make it theologically good; yet can no good end alter the nature of an action that is materially bad to mend it. To do the greatest good to an evil end (as to pray to be seen of men) and to do the least evil to attain the best end (as to lie for God) are Job 13. 7. alike abomination. Our Rule from the Scripture is not to do the least evil to gain the greatest beneficial good, or to avoid the greatest penal evil, Rom. 3. 8. 7. Lastly, this fool so rageth, and is so confident, that he dare appeal to God, to patronise his exorbitancies, Jo. 16. 3. They think they did God greatest service when they did the Church the greatest dis-service in killing the Apostles. So did Paul's erring Conscience once stimulate him, Out of zeal persecuting the Church, Phil. 3. 6. Jehu could not look upon it as any other then true zeal to God, when he saw himself so violent in rooting out Ahabs house, and Baal's priests, Come see my zeal for the Lord, saith he. And were there not forty zealously enraged against Paul, who had made a religious vow, not to eat again unless they had killed Paul? Act. 23. 12. Quantum Religio poterit suadere malorum! what so evil that erroneous Conscience will not call good? It puts bitter for sweet, and darkness for light familiarly. 7. The next mistake is of them who mistake a scrupulous Conscience for a good Conscience, whenas all their scruples are about minute, and trivial matters, about indifferent or impertinent things, overlooking things of greater consequence; they stand upon Tithe Mint, anise, and Cummin, and neglect the weighty matters of the Law, Mercie, Justice, Faith; Strain at a gnat, swallow a camel, stick at joining with a Christian Congregation in the commanded duties of public worship and Communion, but never stick at joining with scorners in sinful communion, or in conforming to the fashions of the world. Surely we may say as Paul to his Ephesians, But ye have not so learned Christ, Ephes. 4. 20, 21. if ye have heard him, and have been taught by him, etc. These make ado about washing pots, and cups, and outsides, when the heart is brim full of pride, hypocrisy, malice, censoriousness, rapine, and all iniquity; scruple rubbing ears of corn when hungry, but not swallowing a poor widow's house. The high Priests were troubled in Conscience, and rend their clothes, when Christ said he was the Son of God; but when themselves blasphemed Christ, and resisted the holy Ghost, there was then no rending hearts, nor renting garments. When Judas brought back the money and threw it down, they would not once touch it, and into their Corban it must not come, it was the Price of blood now; but when they drove the bargain with Judas, and told him out that very money, than it was not the price of blood, out of Corban it might lawfully come, but into Corban again it must not go. Oh painted sepulchers, and whited walls! 8. Such again on the other side who think that scruples, and strictness, and tenderness are the only arguments of an ill Conscience, and that Liberty and bold adventurousness are the best arguments of a good Conscience; And so all the world is of a sudden become very Conscientious, and our Reformation brought unto perfection; All men crying, Conscience, Conscience, Liberty, Liberty. But shall we go down and see, whether they have done altogether according to this cry? Gen. 18. 21. Is this the only good Conscience that the world hath left? Must we needs leave Jordan, and go wash in Abano and Pharpar, that we may be clean? Must we beat down one altar, and set up many altars, going the clean contrary way to Hezekiahs' Reformation, to make sure that our Reformation shall not be Legal, must we say, that uniformity is the only slavery? That one heart, one way, one faith, one Baptism, and one Table of the Lord is too little under the Gospel. That Jerusalem is not the place; it is too much to meet all in one place; Dan and Bethel may do as well; private places are as good as public? The meanest of the people as fit as the most learned? Well we see the one part the worse part of that prophecy, fulfilled Micah 4. 5. for all people will walk every one in the Name of his God; when shall we see the other and better part fulfilled which follows, And we will walk in the Name of the Lord our God for ever? Shall this serpent Liberty eat up all our other Rods? Must all the legitimate sons of Gideon be slain, 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 Charity, and Purity, and Sincerity, and Patience, and Honesty, and Inoffensiveness of Conscience All go, and shall we content ourselves only with Liberty? 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 Timothy are dead, and gone. In jeremy's time when Nabuchadnezzar lay before Jerusalem with his Army, they would make a selfdenying Covenant, to provide Jer. 34. for the Liberty 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 Liberty from their late Covenant (All Covenants bind but pro tempore with some, and serve to bind God to us, not us to God again) God brings back the enemy, returns their fear afresh. And then serveth them in their kind, Liberty they would have, from Conscience, from Covenants, from bonds of duty. They shall have Liberty enough. Behold, saith the Lord, I proclaim liberty to you, a liberty 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 Liberty, I proclaim Liberty 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 liberty our greatest servitude? were it not much more sign of Grace and Favour, if God should rather say as it is in the same Chapter, That which cometh into your mind 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 Liberty of Conscience that we should contend and labour Right Liberty of Conscience. for: And that is, 1. To free ourselves 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 blood of Christ, Heb. 9 12, 13, 14. and 10. 1, 2. 18, 19, 20. This is the Highest Liberty of the Gospel. 3. Liberty from sin, not to sin. Where the Rom. 8. 2. 2 Cor. 3. 17. Spirit of God is there is liberty indeed, but from sin the Apostle means, not to sin; a liberty from the yoke of Satan, not Christ's. To be free from sin, and servants still to righteousness, Rom 6. 18. but not to be servants of sin, and free from righteousness, ver. 20. 4. Liberty 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. Liberty 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 liberty to be free from the yoke of duty, and from the fear, and grief and sense of sin is the liberty of Hell, which the devils contend, and suffer for, not the liberty of Heaven, which the Angels enjoy in the most perfect measure. Their Liberty is a Liberty from sin, and fear, and wrath, and bell, not a Liberty from Grace, and Duty, and They could as Tertullian saith, Saluâ fide peccare, & Saluâ castitate matrimonia violare, and he tells them how they shall speed, Salva venia in Gehennam detrudentur dum salvo metu peccant. Law, and Obedience, and Subjection; but a holy, obedient, and dutiful Liberty. This was the abominable broth of the Gnostics 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 Liberty. Gal. 5. 13. Brethren ye have been called unto Liberty, only use not Liberty 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 Liberty for a cloak of maliciousness, but as the servant: of God. Both tell us we must take heed we eat not too much of this honey, lest we surfeit. Both tell us this Liberty sets us not free from the Condition and Duty of servants unto God, or unto righteousness. While we were free from Righteousness, Paul tells 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 be free from them both; The more thou art freed from sin, the faster thou art bound unto righteousness, and if free from righteousness, than 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 tells us that whether we look on Timothy as a Christian, or as a Minister, here are Inferences from it. First, if we look on Timothy as a Christian, and find him thus charged by S. Paul, This charge I commit to thee, Son Timothy, that thou war a good warfare, Holding faith and a good Conscience.] That a good Conscience is the Christians greatest Charge that he goes withal. Whatever thou takest charge of, be careful 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, happy he that retaineth her. But lose this, and lose thy soul; hate this and love death. Good Conscience is the Prov. 8. 39 charge we travel with, whatever danger we may meet with in our way, we must run, or fight, or die, or fly for it, rather than deliver up such a charge. Good Conscience is the Ship in which we embark and adventure all we have, Credit, State, Liberty, Life, and Soul too, as Noab put all into one Bottom, all his Family, all the Catholic Church, and the Reserve of the whole world, and all was safe. This Vessel or Man of war must never be yielded up, but rather we must sink and perish in the defence of it. Good Conscience is our strong Fort, which we must upon no terms capitulate to deliver up to the enemy, but choose rather to die upon the ground. Secondly, look upon Timothy as a Minister, and this doth further inform us, That a good Conscience is the good Ministers great Charge. This charge I commit to thee, Son Timothy, to hold Faith and a good Conscience. These are Arma Ministri, The Ministers weapons. The Minister must be a man of Conscience, and for Conscience wholly. This is the floor he must daily purge. This the garden which he must dress and keep. The living stone which he must hue and polish, to make Temples for Christ of. This the Sanctum Sanctorum into which the Gospel-Minister must daily enter. Faith and good Conscience are his principal weapons he must be most expert in, and exercising at both in Person and Pulpit. This is to preach the whole counsel of God, to preach Faith in God, and Conscience in men. To say that Conscience is a Duty is too little, it is the Sum of all Duties. To call good Conscience a Grace is too little, it is the Sum of all Graces. It is Totum Dei, The whole Command of God. It is Totum homi is, The whole Duty of man. Good Conscience is the Contents of the whole Bible, and all the Scripture bound up in a small Volume. Will you hear in one word the sum of all, Keep Faith and a good Conscience, This is the whole duty of man; The sum of the first Table is Epitomised in one word, Love God with all thy heart. Of the second in another word, Love thy Neighbour as thyself. But the sum of both Tables of the Law, and all duties of the Gospel is reduced to this one word Conscience. Hast thou Conscience? Thou dost fulfil the first: hast thou Conscience? Thou wilt fulfil the second. Thou O man of God look well to thy Charge, thy own and thy People's Conscience. Herein must thou daily exercise thyself as a workman, who needeth not to be ashamed to keep thyself pure, and to keep thy people's Conscience without offence to God and man; warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus, Col. 1. 28. The Heathen Priests and Aruspices were to be skilful in the Entrails of the beasts, and by inspection into the Sacrifices they were wont to make their observations. The Gospel Minister his Inspection must be into the inwards of his flock. The best Christian is he who is most versed in his own Conscience; and the best Minister is he, who is best acquainted, and hath most to do in his people's Consciences. Bernard hath an excellent saying of Conscience, Vnicuique suus est Libellus Conscientia, & propter hunc Libellum omnes alii libri inventi sunt. Every man's Conscience is his own Book and Bible, and for this little Books sake all the good Books in the world, yea the Bible itself, were written. All Divines Sermons, All Divines writings treat of this Book. And whatsoever Books are in the world, if they no way tend to this end, to inform, or direct, or satisfy, or better Conscience, it were better that the world wanted all those books. How happy were it in these times if Conscience was preached more and Controversies less? Whatever is the man that preacheth, Conscience would be the matter preached and spoken off; whatever be the Auditory, Conscience would be the Argument; whatever the Occasion, Conscience the Subject of the Discourse; whatever be the Text, Conscience would be the Doctrine handled; whatever the Doctrine, Conscience would be the Use; whatever the Company, Conscience would be the Conference. Else I am bold to say, whatever be the Preacher, or Hearer, or Text, or Doctrine, or Reason, or Use, or Conference, nothing is spoken fit for the Preacher, or pertinent to the Matter, or Auditory, or Occasion, or Text, or Doctrine, or Use, or Company. Conscience is the Layman's only Book, he can read no other. It is the Ministers Concordance, which he must peruse and study most: He is not a Preacher that is not well versed in this. This little Book is like that little Book given to the two Prophets, Ezekiel, in the third of Ezek. v. 3. and St John, Revel. 10. 9, 10. which both are commanded to eat, and to receive inwardly into their belly, not into their mouth, or head, or hand. Son of man cause thy belly to eat, and fill thy Qui legem Dei recte interpretantur referunt eam ad rectum finem seu scopum, qui est charitas ex puro co●de, & conscientia bona, & fide non simulata, at isti doctores non referunt legem ad hunc sinem, sed ab istis commemoratis rebus, tanquam à s●●po aberrant, ergo non rectè legem interpretantur, sed ad vaniloquentiam deflectunt. bowels with this Roll which I give thee. But with this difference that to the godly and faithful Minister it is like Ezekiels Roll as Honey for sweetness, but to an unsound and man-plea●ing Minister it is like John's Book, Sweet in the mouth to discourse of, Bitter in the belly, displeasing when it comes to practise This is the mark we should aim at, saith Piscator upon that place 1 Tim. 1. 5, 6. The end of the commandment is charity out of a pure heart, and of a good Conscience, and of faith unfeigned, which some having swerved from have turned a side unto vain jangling. That is the right interpreting of the Scripture when we refer all to this end to promote Charity, and Purity, and Faith, and Conscience, to leave these is to miss the mark, and to become Janglers, not Preachers. Thirdly, this informs us in particular how it comes that so many daily break in City and Country, making shipwreck of Credit, of States, and Families, the matter is, they were broken at home first in their Consciences, than they must needs break abroad. Break Conscience, and thou art broken, none thrive after it. This makes the worst bankrupts, it makes a man to be out of Credit with God, and in his own heart. A moth or worm in Conscience is commonly followed with a moth and worm in the estate. The inheritance hastily gotten, is as soon wasted. From the hire of an harlot if it came, to the hire of an harlot it returns, Micah 1. 7. They ever who take more care to get great States, then good Consciences, do but consult shame to their Honours, and ruin to their Houses, They are like the foolish woman who pulls down her house with her own hands. woe to him that buildeth his house by unrighteousness, and his chambers by wrong: That v●eth his neighbour's work without wages: That saith, I will build me a wide house, and large chambers, and cutteth him out windows, and Jer. 22. 13, 14, 15, 16. it is ceiled with Cedar, and painted with Vermilion. Shalt thou reign, because thou closest thyself in Cedar? Did not thy father eat and drink, and do Judgement and Justice, and then it was well with him? Was not this to know me, saith the Lord? How many Examples do we see continually before our eyes of them who gather riches, and not by right, who are taken from them in the midst of their days, and in the end die like fools? Jer. 17. 11. Jeroboam would never be beholden to Conscience, or Piety, to secure his State and Crown, Policy should do it, but did not his State-designes become a sin, and a curse to the whole house of Jeroboam to root them out of the Land? Ahab must not scruple the way of getting Naboths Vineyard, to get it was the thing, but did he joy it? The Prophet meets him with a cold Gratulation, Hast thou killed and also taken possession? where the dogs licked the blood of Naboth, the dogs shall lick thy blood also. Did Achan thrive any better with his stolen wedge of gold? Or Gehazi with his two bags of silver of two Talents? The Consumption in Conscience breeds ordinarily a consumption in the state. This maketh the furrows in the field cry out, and the stone in the wall, and the beam out of the timber answer, Woe to him who addeth house to house, field to field, and pound to pound, till they are alone: Doth not this leave great houses without inhabitant, and fair houses without any to dwell in them? This makes all fly at last, the beam from the timber, the timber from the wall, the wall from the house, the house from the name, and the name itself from the face of the earth. His sentence is, Writ this man childless, a man that shall not prosper all his days, for his heart, and Jer. 22. 30. his eyes are only for covetousness, and oppression, and violence to do it. Who●e Grandchild doth the third Generation call happy in that Patrimony dearly purchased by the expense of his Ancestors good Conscience? what house stands long, that is founded on the ruins of integrity and righteousness? whoso gathereth by labour increaseth, whoso by indirect courses undoeth himself. It is godliness which is the great gain, it is the name and memorial of the godly which shall be blessed, it is the posterity of the righteous which alone is happy. Godliness hath the Promise of this life also, as well as of that to come. Noah's Ark we know was not only the Preserver of the Church, but of the whole Universe. So shall we find good Conscience not only the best Keeper of the Soul, but of the State. Trust this thou mayst with all that thou ●rt worth. 4. This discovers yet a worse decay then that of temporal States, the Ground of that Decay in Grace; whence it is that there are so many broken Professors, bankrupts in Religion, and decayed Apostates in the Church. Hymeneus and Alexander this broke their backs▪ They were men sometimes of as good account, and great esteem as any other men in all that rich and mighty City Ephesus, forward men, very likely to make eminent Ones in time. They let fall purity and strictness of Conscience, than were corrupted, then corrupt others, then deny Fundamentals, then broach blasphemies, then turn Persecutors, than were as a Pest, and Gangrene to the Church, than out of Communion thereof they are cast, and at last miserably they ended. When good Conscience once departs, the unclean spirit comes in, and taketh possession, brings in seven unclean spirits into a house formerly empty, swept and garnished, they dwell and stay there, till the last state of that man is worse than the first. Break once these Old Bottles of good Conscience, and all the wine of Grace and Comfort runs out, all is marred, the man is a lost man. From profane and vain babbling men proceed at last to Highest ungodliness, as the Apostles Advertisement is u●on the lapse and downfall of these miserable seducers, 2 Tim. 2 16, 17. 5. This doth also clearly demonstrate, That by Apostolical Rules, and the Primitive Discipline, Toleration is not to be granted, nor Church-Fellowship allowed to men who are of lose and profligate Consciences, and corrupt opinions, they who cease to be members of Christ, and act for Satan, are to have no longer Commembership with the Church, but are to be delivered up to Satan, as we see in the Text. Notice is to be given of them and of their Errors to the Church, their mouths to be stopped, their Company to be avoided, and the godly warned to beware of them. 2 Tim. 4. 15. 6. This resolves us how the world comes to swarm with foul and pestilent opinions, this chief stone is laid aside by the most of unskilful bvilders. Wood, hay, and stubble is brought in to litter the Church, in stead of gold, silver, and precious stones. 1 Cor. 3. The first decay is commonly here still, Hymeneus and Alexander laying aside Conscience as legal, and servile, and Old-Testament ware, become soon tainted with noisome opinions, at last come up to open blasphemies, and professed detestation of Paul, God doth expose unconscionable Christians to errors in Faith. Dr Twisse. Zech. 11. 10, 14, 15. and all such like sound Teachers. God in his just judgement smites such Teachers in their right eye, and in their right hand; they are corrupt both in judgement and practice, and become no better than idol-Teachers, coming before God with the idols of their hearts, and laying stumbling blocks of iniquity before the people's face. And indeed whensoever the Teacher lays by the Staff of Beauty, Faith; and breaketh the Staff of Bands, Good Conscience; what hath he left to take, but the instruments of a foolish shepherd, some absurd and dangerous opinions which drown men in perdition and error? while they speak high sounding swelling words of vanity, 2 Pet. 2. 18, 19 and promise others Liberty, themselves are the captive servants of all corruption. 7. This informs us whence it ordinarily ariseth that many have lost that former Peace, and those sweet Soul-Comforts they have sometimes had, they have lost or wounded their Conscience: The Lamp being broken, the Oil is lost, and the light goes out of itself. Men little mind this, but here is the common bane of all, They are excellent Observations of Learned Ames Med. Theol. lib. 1. cap. 30. Prou● fides, & Conscientia vigent aut languent in hominibus, si● 〈◊〉 certitu●o aug●tu●, aut dimi●●●●ur. Ce●titudo Sal●tis non e●t ab aliis, neque alias per●ipitur, ni● ab iis qui una●um fide ●●tinent bo●am Conscienti●m, idque dwn eam retinent sine graviore aliquo vulnere, quod à peccatis iis infertur quae vastare solent Conscientiam. Dr Aims in this respect, Look, saith he, how much thy Faith and good Conscience do rise or fall, so is thy Comfort and Assurance of Salvation more or less. Therefore, saith he, Assurance of Salvation is neither had by other men, nor by any other manner, then by those who together with Faith do keep a go●d Conscience, and that only while they keep Conscience from any greater wound, which is usually given by those sins which do waste and make havoc of Conscience. And at last he concludes, Qui igitur sine ulla fidei, & Resipiscentiae sensu, aut cu●â certò sperant Salutem, praesumendo sperant, & sperando pereunt. Whosoever without care had of Faith, Repentance, and good Conscience persuade themselves they have Assurance of Salvation, that Persuasion is their Presumption, and that Presumption will be their Perdition. Conscience doth not use to collogue and flatter any man, it will tell every man his own. If you make it sad, it will make you as sad. And if you be found to it what you should not, wonder not if you find that to you what you would not: who can make me glad, but the same who was made sorry by me? said the Apostle in another case, 2 Cor. 2. 2. When thou hast put away Purity of Conscience, wonder not if thou wantest Peace of Conscience. The Bell when cracked loseth not only his former soundness, but the pleasantness of his former sound. The cracked Conscience makes but harsh music. What man could expect a song of the Lord in a Babylon of sin? There was no voice of Bridegroom or Bride, or sound of Harp to be heard any more, Revel. 18. 23. But the Harpers and Singers are only to be found upon Mount Zion. Revel. 14. 1, 2. 8. This informs us whence it is that many come to die so Tragically, despairingly, and to make such fearful ends. They have like Zimri set their own house (of Conscience) afire, and now must perish in it. Some have attempted to make away themselves; some have done it, as Saul, Judas, and Abithophel; some have accursed themselves, as Spira; some have blasphemed God, as Cain, and they mentioned Revel. 16. 11. All fruits of this shipwreck of Conscience. All these fiery and devouring flames break out of the AEtna of a sulphury and hellish Conscience. Maxima violatio Conscientiae maximum peccatum. Ames. The more thou dost wound another man's Conscience, thou dost offend against Charity, and therefore dost the more wound Christ, 1 Cor. 8. 12. The more thou woundest and grievest thy own Conscience, thou offendest against Piety, and therefore thou sinnest against, and grievest the holy Ghost. Paul while a Pharisee had done worse acts than Judas, he had been a raging Persecutor, a desperate blasphemer of Christ, a compeller of others to blaspheme, he had his hand in the blood of holy Martyrs. Judas did none of these hideous Acts, yet Paul saved, Judas damned; Paul found mercy, because what he did, he did ignorantly in unbelief, he had never gone 1 Tim. 1. 13 against the light of his own Conscience. Therefore he said Act. 23. 1. he had walked in all good Conscience before God to that day. The like 2 Tim. 1. 3. I thank God whom I serve from my forefathers with a pure Conscience. But as for Judas he could have no cloak for his sin, he went fully against the clear light of his own Conscience; therefore he had the more sin, and the more horror. The consumption of Conscience doth not only bring the outward state into a consumption, that such die beggars, or bankrupts, but it as usually brings the inward man into fits of Convulsions, which are hardly cured, and at last they die in one of those fits in great horror. When Conscience hath been often fretted, and grated upon by known and allowed sins, at length it breeds an Ulcer in Conscience, which is the most tormenting disease in the world, beyond any Ulcer in Bowels or Bladder. These live and die in great extremities of Misery. The stroke at Conscience is the stroke at the fift Rib, the fatal and deadly stroke. 9 Lastly, it informs us whence it is that some have arrived at the highest pitch of impiety, to commit that sin of sins, that sin against the holy Ghost; It is ever first by muzzling and snubbing their Conscience, and afterwards entreating it worse, wasting, worrying and stabbing of it. No other way of coming up to this incurable disease, and unpardonable state but by violation of Conscience. Keep this fiery sword in thy hand, The Word of God turning every way in the door of Conscience, and the Tree of Life is guarded, The Gate of Paradise kept, no danger of committing the sin against the holy Ghost. But on the other side, when thou dost cross the Line, and swim through and over, and beyond thy Conscience, then is the Gulf fixed, and the Gate of Hell shut, that there is no coming thence for them that would, as no coming thither but over this Gulf. CHAP. XX. Of the second Application of the Point by way of Lamentation. THe second Use is of Lamentation: And it may 1. Be a General Lamentation carrying a Woe in the mouth of it for the General want of Good Consciences in this age. And I may justly make it as large as that of our Saviour Matth. 18. 7. woe to the world, saith he, because of offences. All the world is faulty in this kind more or less. So may we say, Woe to the world, because of ill Consciences. All the world in general, and most called Christians in particular herein being blame-worthy: Run to and fro into the Cities of Israel, and in the streets of Jerusalem, Jer. 5. 1. and inquire, and see if you can find a man of Conscience in this Generation. We may change Job's Quaere, Vbinam invenienda est sapientia, Job 28. 12, 20. & ubinam est locus Intelligentiae? Where is wisdom to be found, and where is the place of understanding? into ubinam invenienda est Conscientia, & ubinam est Locus Integritatis? where is Conscience to be found, and what is the Place of Integrity? The best of men that make Enquirie after her complain that she is not seen so much abroad as she was wont to be. The most of men say that she is either departed, or drawing on toward her departure: And profane ones say, that Conscience was hanged many a day ago; indeed my Text tells us that she was drowned long ago, and perished in shipwreck; but they are much mistaken to say it was good Conscience, for it was the ill Conscience that perished. The Good Conscience fears neither the Gallows, nor Hell, it is the best Preservative against both. But sad it is that there is so little reckoning made of Conscience now adays. Bernard's old complaint may be renewed, Multi Scientiam, pauci Conscientiam quaerunt. Many are for Science, few for Conscience. In stead of that Double Knowledge of which we spoke at first (for such is Conscience) we have only single, which is Speculation, and therefore in stead of single dealing (such is Sincerity) we have too much of double, which is Dissimulation. In former time we were wont to call the Godly man, The conscientious man, The man of conscience. Now we commend the man of Parts, and the able man; whereas when all is done, the Conscionable man will be found the able man. And this better part is the best Parts. The man of wisdom is the Prov. 24. 5. man of strength, said the wise man; though now we call the proud happy, and the bold, and daring man we call wise, judicious, prudent. But did not our father's hearts, and Lives, and Deal excel ours much more than our knowledge, gifts, and light exceed theirs? They might desire to see our days for Liberty of Profession, and Purity of Ordinances; and we may desire to see their days again for strictness of life, singleness of heart, and uprightness in their dealing. They had more Conscience, though less Knowledge; we have more Knowledge, but less Conscience; we have greater Scholars, they had better men; they were more for Devotion, we are more for Disputation. As Seneca commended former times, when men strove rather to do well and virtuously, then to speak well, and eloquently; but blamed the following times, when men had got the art of speaking accurately, but lost the Habit of doing worthily. Vbi docti prodierunt, boni esse desierunt. So may we say of our times compared with those of late before us. We have all learned to speak the Language of Canaan, yet live the life of Canaanites. We have yielded up our two Forts, Faith and Good Conscience, the Bulwarks of Christendom (as I may call them, of Christianity they are) unto the enemy; That of Faith into the hands of infidelity, error, and heresy; and that of Good Conscience into the hands of hypocrisy, impiety, Libertinism. Where is our old English Sincerity to be found? Our first Love to old truths? Our zeal for God? Contending for the Faith? Our Humility of life? Our strictness and exact walking? It was a great reproach to Israel, that there was more faith found in one Centurion, (him a Heathen) then in all of Luke 7. 9 them again; and what a dishonour is it unto us that there was more of singleness of heart, more of Faith, of Love, of all Piety to be found in our fathers in the days of begun Reformation, then is to be found in a Land professing righteousness, and by Covenant engaged to Personal and Exemplary Reformation? We may say Surgunt indocti, & rapiunt Regnum Coelorum, etc. They went into the Kingdom of Heaven before us, and we may fear to be shut out after them. They might well be saved though more ignorant, we may fear to perish though more knowing. They were as it were in the night, but had the Pillar of fire among them, in which was heat more than light; we are indeed in the Sinite ergo, finite sapientes hujus saeculi de spiritu hujus mundi ●umentes, alta sapientes, & terram lingentes, sapienter descendere in infernum. de Vit. Sol. day, but have only a cloud, in which is more coolness and shade, then light and beauty. Bernard speaks of some that were much wiser, and more skilful than others, yet all the use they made of their wisdom was to go to Hell in a more neat and handsome manner: And let them go thither, saith he, with all their wisdom, and fine Parts. How much is it to be lamented that all the use that many make of the present light of the Gospel, is but to light them into the chambers of death, and this only benefit they have by it, that they do not go to Hell in the dark, as others have done. These when they come at death to reflect on themselves may take up Nero's words, and cry out, Quantus Artifex pereo! How great an Artist was I to undo myself! and how great skill had I to go to Hell! 2. And here have we not just cause to proceed in our Lamentation further, when we take notice not only of the want of Conscience in the most, and of the decay of Conscience in the best; but when we have been beholders of the fatal and frequent shipwrecks of good Conscience that have been made in these tempestuous and Faith-trying times to the hazarding of the loss both of Church and State, both of Truth and Peace! Wracks and Losses at Sea, if many together and frequent, whether the Vessels be taken by Pirates, or cast away by Tempests, tend to the decaying and impoverishing of the greatest States and Kingdoms, All being concerned in such a Loss, Commodities thereupon growing more scarce, and dear. Though the Loss be greatest to the Adventurers and Owners, who are usually undone thereby, and their backs broken, as we say. How sad and dismal a sight is it to behold a ship now near her sinking in the depth of the Sea, whether it happen through the Pilots carelessness splitting against a rock, or the Mariner's slackness to do their duty at the Pump, and stopping Leaks, or through the badness of the Vessel? But what a lamentable Exoritur clamorque virum stridorque rudentum. spectacle is it exceeding all Expression! what hideous noise is then made? what crying out? what taking on? what running up and down? what catching hold? But whether can they run? what can they catch hold of? They are all at their wit's end: they perish both young and old all together; buried all alive in one vast and insatiable grave. What a sudden? what a horrid? what a Totall? what an irrecoverable Loss is there all at once? A sudden Loss of all their goods, a horrid Loss of all their Persons and Lives, a total Loss of the ship and all in her. An irrecoverable Loss of All. In one shipwreck a thousand may be concerned, and very many utterly undone. A shipwreck is more dreadful than the Calamity of fire ordinarily; The water being the more merciless and masterless Element of the two, though both dreadful, and in many things alike amazing and undoing: Yet 1. Fire doth not usually break out on such a sudden: This may be in an instant. 2. From the Fire somewhat ordinarily may be reserved by carrying away the goods off the Ground: What can be preserved here? 3. From the Fire the man, whose house is consuming, may escape, and save himself and his little ones, though he have not opportunity to remove his goods: Here is no flying here. 4. In a dangerous Fire the Neighbours come near offering their common contributions to help to stay it: Here who can come near to rescue? 5. In the fire one part of the house may be consumed, and another end of it kept up standing: But here no part of ship, or goods, or persons preserved, all fare alike, and perish together. 6. There if friends cannot help, they can condole, and lament their impoverished neighbour's condition, which is some comfort to them: Here is none to help, none to comfort, none to pity, or so much as to pray for thee. 7. There when the fire hath done his worst, the ground yet remains, where a new house may be built again; somewhat there is to be seen (though but heaps of Ashes) that tells the Passenger, Here stood such a house. But here all is swallowed up in an instant, and their place no more seen. 8. There the man commonly outlives his calamity, and through the blessing of God, and charity of neighbours, the house is rebuilt, the state is repaired, the man recovers himself, and lives as well again as ever he did before. Here the man, and his goods, and his Vessel perish all together. But yet if any shipwreck be in any thing more lamentable than fire, This metaphorical and spiritual shipwreck is infinitely more dreadful, undoing, and irrecoverable than any other shipwreck. And yet how many such ill Accidents (as we call them) have befallen this rich merchandizing Island in these late tempestuous times? Many fearful shipwrecks of Conscience have been made by Persons of all Qualities, and Professions, not only to the hazard and loss of all their own former comfortable state, the loss of Grace, and Peace, and Hopes, yea which is above all, their Souls sinking in Eternal perdition, but also to the damage and detriment of the whole. What loss hath there been of men who for their parts might have been exceeding useful in Church and State, had they not miscarried? who can sum up the value our goods lost amount unto? not only outward goods of Peace, Plenty, Riches, Wealth, Treasure, Power, Credit lost and gone; but of richer and choicer goods, goods of Grace, our former Faith, Love, Sincerity, Unity, Holiness, Zeal, and common Interest in Church-Reformation, and withal the loss of those rich and precious Comforts they sometimes had of inward Joy and spiritual Peace, besides the hazard of their Souls eternal safety. But which is of more common concernment, The Ship itself in which we are all embarked being endangered to be cast away. Both Church and State by such men's means put into so doubtful a condition. The truth is, our Ark is not yet settled upon the mountains of Ararat, Gen. 8. 4. And if we had not had a few names in our Rev. 3. 4. Sardian-like State, who have kept their Garments pure, and held fast their Integrity: We had ere this both lost our Crown and Candlestick. The Lord Jesus seemeth to say to us not only as to the Ephesine Angel, Remember whence thou art fallen, and repent, and Rev. 2. 5. do thy first works. But as to the Sardian, Strengthen those things that remain that are ready Rev. 3. 1, 2, 3. to die, for I have not found thy works perfect before God. Thou hast a name that thou livest, and art dead. Remember therefore how thou hast received; and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Christ will not only spew such out of his mouth, as he threateneth the Laodicean Angel for their lukewarmness, but will become as a thief, or an enemy, to strip us of all that we yet have left. Be zealous therefore and repent. And again, I say, remember how thou hast received, and heard, and hast been taught, and how thou hast professed and engaged, and hold fast and watch. Or there will follow more Uses, and greater Causes of Lamentation. May not we passionately complain as Jeremy sometimes did for their wasted Church. Lam. 2. 13. What thing shall I take to witness for thee, or what shall I liken to thee, or what shall I equal to thee, O daughter of Zion, or wherewithal shall I comfort thee: for thy breach is great, like the sea? who can heal thee? thy loss like a shipwreck, who can recover thee? they that pass by clap their hands, and hisse, and wag their head, saying, Is this the City that men call the perfection of beauty. the joy of the whole Earth? Is this the perfection and beauty of a long Reformation? Surely we may take up more of his complaints, and say, How is the gold become dim! how is the most Lam. 4. 1, 2 7. 8. fine gold changed! The stones of the Sanctuary are in the tops of every street. The precious Sons of Zion, comparable to fine gold formerly, now esteemed as earthen pitchers. Our gold proving now dross and our wine corrupted with water. Their Nazarites they said, our Professors we may say were purer than snow, they were formerly more white than milk, they were more ruddy in body than Rubies, their polishing was of Saphir; But now their visage is blacker than a coal, they are not known in the streets, their skin cleaveth to their bones, it is become like a stick. They who formerly were the beauty of the Churches, and the glory of Christ, & for a Diadem in the eyes of God and men for matchless Piety cannot now be known from common men, or sons of Belial, their visage is so much altered. CHAP. XXI. The third use is for Reproof. FRom the Lamentation we proceed to Reproof; which Reproof, like the long flying Roll in Zachary, with his Curse annexed, striketh two sorts of Persons. Zach. 5. 3, 4 1. Those that have no Conscience yet as on this side. 2. Those that have lost their Conscience as on that side. First, how many are justly to bereproved who have no care to get good consciences, when as they are desirous, as Austin said, to get all other good things, saying, Who will show us any good: Good Conscience is not put into their Inventory, nor reckoned among their goods. How do men inquire for good purchases, good bargains, good houses, good wives, good portions, good wares, good credit, yea, a good servant, and a good horse; they would have all good, yet care not what their conscience is: they get rich clothing on their backs (saith Bernard) but have miserable Induuntur purpura & Byss●, & subinde conscientia pannosa jacet, fulgent monilibus, sordent moribus. Ber. ad Vir. Soph. poor, ragged and tattered consciences. Now the godly man saith, there is nothing so necessary for me to get as a good conscience, and therefore as he makes Solomon's choice, so his prayer, Give me a good heart rather than a Kingdom. Solomon was more solicitous how to carry himself in his Kingdom, than another would be how to get into the Throne; Lord give me a large heart, and a 1 Kings 3. spirit of wisdom to guide me. So doth the godly man, Give me the heart to know how to go in and out, rather than 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 die wealthy; but there is an absolute necessity lies upon me to fly hell, save my soul, lay hold on eternal 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 always rejoicing, 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 falsely accuse your good conversation in Christ. I may lie 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 again as Joseph had; State ruined yet restored again as Job had; life lost, yet found again 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 pierce the sword, destroy and split the cask 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 Tun 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 Tailor hath his measure, or his patterns, 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 pattern, his rule, and line. The welbred Gentleman is ashamed to be seen abroad in an undecent habit, if he be not dressed from Top to Toe in the best fashion, he thinks he is not like himself. And is not the Christian to observe his fashion, and demeanour. Austin did observe and bewail 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 Verbal fault as to say Ominem for Hominem, yet saith he, he that will not against the Rules of Grammar, & the Precepts of his Schoolmaster 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 careful of his words, when pleading against his Adversary, and is more afraid to speak 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 own sins when he was a young Scholar, that he did abhor Barbarous Solaecisines, and Incongruities of speech more than 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 work in that mighty change from nature to Grace, and Translation from death to life, is the new heart. He gins ever with Conscience, He a wakens it, he softens it, enlighteneth it, enliveneth it, He cleanseth it, he Sanctifieth it, Ezek. 36. 25, 26. He dwelleth in it. The first work 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 Internal feeling is the first and best discovery of the life of Grace, He that hath not his Conscience sprinkled, purged, quickened, 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 gins with Conscience, as was said before. So in the new Covenant where God promiseth Glory, he gins with Conscience also. This is the Covenant of grace when God promiseth to blot sins out of his book 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 laws 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 Neighbour, 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 merciful to their unrighteousness, and their sins 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 Ceremonial Covenant with them. He spoke 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 laid up in the Ark. God will do much more now, he will speak to the heart, writ the law in new Tables, fleshly Tables of the heart, and keep them there as in the Ark. And there they shall be for a continual monitor & remembrance, that they shall need the less of outward teaching and humane Laws, they having an inward Director, and Admonisher, and a Divine Law within. God will pardon no man's sins 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, unless Sanctified and sprinkled outwardly with the blood of the appointed expiation, nor shall any enter into Heaven whose Conscience is not first sprinkled and purified with the blood, and Spirit of Christ. The Persian King had none came in unto him, but they were first purified & prepared a whole twelve month before. There shall Esther 2. 12. certainly be admitted into God's presence and Kingdom nothing that is defiled, and unclean, 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 loss of losses. If a man have losses at Sea he takes on, if lost a child he mourns, if lost an eye or an Arm he grieves, if by a Dead Palsy he hath lost the use of a side, he sees Death on himself and reckons himself half 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 Rubs, 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 loss and spoil of Conscience, which is the greatest loss? Now a man may recover most losses, or bear any loss 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 josephs', state broken and repaired as jobs, liberty lost and regained as jehoiakins, 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' Rupture, This man falls down Headlong, Breaks 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 in portum perveni 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 ailest thou? loss of Conscience is like the loss of a Pilot to the Ship, or the loss of Card, Compass, Sails, Anchors to the Pilot, they are at mercy of the Sea, and in the next storm in danger of being cast away. It's a sad and fearful sight to see a man in a Frenzy that hath run out of his wits, and hath lost his understanding, he is now besides himself, he knows not friend from foe, nor mindeth what he does, nor what comes of him, what a Frenzy is the man in that is run out of his Conscience, He hath lost his Right mind indeed, and is quite Distracted and beside himself. A man cannot be called Compos mentis as a Christian, if he be not Compos Gonscientiae. It is the Countrymen observation as a Prognostic of an Ill and stormy day to follow, If the Sun Rise and appear betimes, and go to bed again (as they call it) than they look for ill weather ere night, you may observe it while you will, it never fails, If Conscience in a young Professor be up betimes, and then go to bed again, such a man hath sorrows, and miseries following upon his spirit, and many an ill storm he must expectere he die. The loss of Conscience to a man is like the loss of the sting to the Bee, she gathers no more Honey, but becomes a Drone, and is expelled out of the Hive. Loss of Conscience makes a man to be as Nabuchadnezar when he had lost his Reason, It was the loss of his Kingdom, 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 again. 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 loss of Conscience to a man some time acquainted with it, and guided by it, is like the loss of the Star to the Wise men; Mat. 2. it is as much as the loss of all thy Grace, and of all thy Peace, & all thy comfort is worth, It is the loss of Christ. They had not their joy again 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 evil. All the diseases of the soul are bred first in an evil and vicious Conscience: & all the torments & miseries of Hell are epitomised in an unquiet, and self-tormenting Conscience. Suam secum Gehennam Portat, Ipsa testis, Ipsa judex, Ipsa Torture, ipsa carcer. This man carries his Hell along with him where ever he comes or goes, he carries his offence, his accuser, his witness, his Judge, his Jailor, his tormentor with him. This is the sad melancholy Ague which will set thee a shaking, that no fire can warm Sua quemque fraus suum facinus, suum scelus, sua audacia de sanitate ac ment 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 quatinente 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; snubed it may be, betrayed it may be as Samson was, Imprisoned it may be; you may cut his locks, put out his eyes, make him grind, and be thy slave, and drudge; thou mayest be so secure as to make sport with him, yet will his locks grow again, his strength will return, and he will be revenged 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 slain, but did soon rise again, and up to heaven they went to accuse the world of Irreligion and Impiety, Rev. 11. 2. To such as are haunted and f●●●owed with that grisly and ghastly fury of an evil accusing, gnawing and corroding Conscience; no wolf 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 outrageous 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 enclosed in the bowels of the earth; no outward pressures can so torment, as this inward horror, the wind within causeth the Gollick pains, 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 penned up, that wrings and tortures the body; what are all the pains of body, to the gripes and gnawing and wring of an accusing disquieted Conscience? This is the heart that continually meditates Terror to itself; there is no darkness 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 blackness of darkness: He flies from the Iron weapon, and the bow of steel shall strike him thorough; The glistering sword cometh out of his gall, all darkness is hid in her secret place; a fire not blown 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 again replies, thou knowest all the evil 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 harkened to Conscience! as it said of Rich Croesus, who glorying in his wealth, Solon told him that no man could reckon himself happy till he saw his end, Croesus regarded not till being overcome by Cyrus, and condemned to be burnt to death; then he remembered what Solon had said to him, and in the fire he cried out, Oh Solon! Solon! being asked what he meant, he told them now he thought of Solon's words and found them true, and repent 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 Lethargy so dangerous, and near to death — Gelidae est quasi mortis imago. The Lethargic, sleepy, stupid Conscience is the most hopeless Conscience that can be. The dumb, deaf, silent, speechless, bedrid Conscience is the most desperate disease in the world. The Physician cures the Lethargy by a fever if he can cast his patiented into one, and let me tell thee, it is better God should cast thee into a hot burning fever of Conscience by any affliction or horror whatsoever, then that thou shouldest go sleeping and snoring to Hell. It is not a more certain 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 noisome 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 entering into that disease called by Divines Vastatio Conscientiae, the wasting or Consumption of Conscience, the worst Consumption. Such a Disease as the Physician meddles with none so bad. This if not very timely prevented and stayed, turns ever into one of those two desperate and incurable Diseases; thou wilt either be stricken with a cold benumbing Palsy or Lethargy, and so be half dead while thou art alive; or into a raging and desperate Frenzy 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 liveless as a stone, and was no better than a breathing Clot, and so he died, and is much like that Plague threatened, 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 mouths, so that they have neither sight, nor taste, nor speech, nor motion, yet living: Death itself were to be chosen before such a Life. The other was Jorams disease, whom God smote in his Bowels with an incurable disease, of which he lay in great extremity for two years' space, and at last his very Bowels 2. Chron. 21. 19 fell out by reason of his sickness day by day, and so he died in great horror; of whom may be said as was said to Maximinus, that Tyrant and bloody Persecutor, when swarms of Lice did Gender in his diseased & putrified body, & daily did crawl about him, that no Physician 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 Physicians than spoke plainly to him, and told him, Nec est humanus iste Morbus, nec medicis curatur. It is not a natural disease, but a Divine stroke of God's hand; it is passed the Physician's skill to deal with it. CHAP. XXIII. Of the Use of Consolation. ANd here we cannot but Proclaim the Happiness, and commend the Wisdom of those blessed Souls that in this crooked and perverse Generation, have made the better part their Choice 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 Uprightness while others have studied Policy and fleshly wisdom. These are like the few Names in Sardis, who had not defiled their Garments, who shall therefore walk in white, for they are worthy: these we may call the Phoenixes of the World. The good Conscience, saith Bernard, is Rara Avis in Terris; sed quò rarior apud homines, eò charior apud Deum. These men are the Noah's, Lots, Calebs' and Joshuahs' of their Generations, for whom the World fares the better, and of whom God takes special care when times are worst. These are indeed the Chariots and Horsemen of Israel. How happy is he that can say with Hezekiah? Remember, O Lord, how I have walked before thee in truth, and with a perfect heart, 2. Kin. 20. 3. and have done that which was good in thy sight. Or with Paul, My rejoicing is this, the Testimony 2. Cor. 1. 12. of my Conscience, that in simplicity and godly sineerity I have had all my Conversation in the World. I can stand up and say, I have corrupted no man, defrauded no man, circumvented no man: Let all the world stand up and say whose Ox or Ass I have taken. Premat corpus, Secura cum corpus morie ur. Secura cum anima coram Deo praesentabitur. Secura cum utrumque in die judicij ante terrisic●m judicis Tribunal statuitur. De Consc. c. 3. Bern▪ tremat mundus, fremat Diabolus, illa semper erit secura. This man hath his house built on a Rock, he remains secure whatsoever winds blow, and when the rain falls and the floods arise: He is secure in Sickness, and secure in Death when body and soul are dissolved; He is secure in Judgement when Heaven and Earth shall be dissolved; and secure to Eternity when the wicked are destroyed. He hath the Ark pitched within and without; he hath the Hid Manna, and the white Stone; He hath bread to eat others know not of, His Candle go●s not out by night; His Glean better than the Worldlings Vintage; His dry morsel sweeter than a house full of Sacrifices with strife and contenton. His Corner of the house top, or Wilderness more delightful than the fair and large house where that clamourous and contentious Shrew, the unquiet & scolding Conscience is continually dropping or scalding rather. This man his walks are in the wood dropping with Honey, his dwellings upon the mountains of Myrrh, his lodging upon beds of Spices. This man hath the best fare, and merriest life in the 〈◊〉 1●. 15, 16. World. A continual Feast: Feasting yo● know is not ordinary fare, it is for no man● ease to Feast every day: Some great me● have Feasted (may be) once a year, as rich Nabal, Kings and Princes on their Birthday's, as Pharaoh and Herod; Job had a great State to set out his Children withal, they Feasted often, but not every day at the same house, but took their turns. Ahasuerus had a Feast of an hundred and fourscore days lasting, the longest that we read of, yet he was King of an hundred twenty and seven Provinces: God appointed his People should Feast of old, yet but three times in the year, except it were the Sabbatical year, and the Jubilee, than all was Festival the whole year throughout, and in the Jubilee for two years one after another: No man ever Feasted always, but that Glutton, Luk. 16. 19 This man exceeds them all; he hath not one great Dinner as at a Christmas Feast, or one good Supper as at an University Commencement, and away; But every day is Festival with him, his whole life is a Sabatical or Jubilee life. He is ever either Feasting or Feasted at home or abroad; Either he is Feasted abroad, and Supping with Christ, or Feasting at home, Christ Supping with him. Yea, this good Conscience is to Jesus Christ and to the Soul too, both the feasting room, and the feasting far; it is the Chamber, and it is the Cheer; Christ will come into no other room but this. This Sit Conscientia pura ut Deum perducat a● hospitium nostrum. Bern. de iu. domo. is his Upper Chamber, furnished and made ready, where Christ will sit down with his Disciples and Servants, and this the fare. Give me thy heart, saith he: The Purity of Conscience is our best Dishwhich we can Feast him withal, and the Peace of Conscience is Christ's best Dish, which he Feasts us withal. Thus you see what a good Housekeeper the good Conscience-keeper is. He hath a continual Feast, saith Solomon, Pro. 15. 15. And in the two following verses, he answereth two Objections of the worldly man's making. First they ask, Hath he so much feasting? I pray you what is his State first? And secondly, What good Cheer hath he at his Table? To the first he answereth, ver. 16. He may be but a poor man to see to, yet he keepeth such a good house: for, Better is his little with the Fear of the Lord, than great treasure and trouble therewith. And for his good Cheer on his Table, it may be it is but homely, yet his Dinner of Herbs where Love is (the Love of God is) is better than a stalled Ox and Hatred therewith. So that Solomon's meaning in those three verses is, that a Good Conscience is a Feast alone, and Riches alone, and Mirth alone; and that all good is contained in a good Conscience, which is a most comprehensive good. CHAP. XXIV. Of the Use of Examination. HAving already showed what good Conscience is in general, what his Nature, what his Offices, what is the Excellency, Necessity, Utility, Benefit, Comfort and Happiness of it, what the several kinds of good Conscience in particular are, and what their Marks and Characters, and what is the Mischief and Misery of an ill Conscience, and what the Difficulties of getting and keeping the good and escaping the bad: Let it now be every man's care to Try and Examine himself, how much of Consciis in him, and what the constitution of his Conscience is? How much of Faith, Purity, Sincerity, Tenderness, quick-sightedness, Well-spokenness, Honesty, Inoffencivenesse, Passiveness, and Charity is in his Conscience, that he may take his part in the Promises, Comfort, Happiness, and Privileges belonging to the good Conscience; or whether he never had yet any good Conscience at all, or have lost what he had? or whether that he takes for good be not bad? whether he be not the man that hath only a natural Conscience, or an ill troubled, or an ill quiet? whether his Conscience be not an erroneus, or scrupulous, or stupid, or Lethargic, or seared Conscience? And so, whether those former Reproofs, Terrors, Threats and miseries are not like to pursue and overtake him. I shall not need here to come to any more new marks of discovery, if you have well attended what was spoken all along in handling those particular good Consciences with their properties, whereto I now refer you. Only let every one remember that of the Prophet Malachi, Therefore take heed to Mal. 2. 15. your Spirit, saith he, let every one be well versed in himself. There are three Books, well studied and compared one with the other, which make the able Divine, or eminent Christian, 1. The Book of Scripture. 2. The Book of Providence or Experience. 3. The Book of Conscience. These three, I say, must be studied diligently and compared: Read any of the three alone, it profits not: Read any two of them without the third, thou wilt be imperfect. 1. Scripture knowledge alone, without Experience and Conscience, makes not a Christian. 2 . Providence and Experience alone, without Scripture and Conscience 3 lie. Conscience alone without the other two: No nor yet, as I said, any two of them without the third. 1. Not Scripture and Experience, without Conscience, 2. Not Experience and Conscience without Scripture, 3. Not Scripture and Conscience without Experience. Conscience is one of the chiefest volumes thou must read then, and self Examination is a Christians great Task; Therefore saith Bernard, Seek to be well acquainted with thyself. Enter into thyself. Run through thyself, yet stay in thyself. Begin with thyself, end with thyself, but Nulla scientia melior illa, quâ homo novit seipsum, relinque ergo caetera, & teipsum aiscute, per te cur, & in te consist. A te incipiat cogitatio tua, & in te finiatur, nec frustra in alia distendaris te neglecto, & postea. Si nondum dignus es intrare Tabernaculum primum, quâ fronte praesumis ingredi secundum, id est Sanctum Sanctorum. Ber. de Int. domo, cap. 65. Enter into this first Tabernacle every day, if thou wouldst enter the Sanctum Sanctorum once in the end of the year, that is of thy life. leave not thyself. As therefore the Orator said of Tully, I may say of Conscience, Ille se plurimum profecisse sciat cui Conscientia valde placuerit. That man may know he hath made a good proficiency who is more and more delighted in Conscience. Let each Christian therefore try and consider what an one he is, for Conscience, I say, not for knowledge and profession. All have knowledge, all make profession: But how far doth a little Conscience go among a great many Professors? The number of the Rom. 9 27. Children of Israel is as the sand on the Sea shore; yet how small a remnant saved? There are threescore Queens, fourscore Concubines, Virgins without number; yet my Dove, my Undefiled is but one, the only one of her Mother, she is the choice one of her that bore her. The Daughters saw, and blessed her; the Queens and Concubines, and they praised her, Cant. 6. 8, 9 There were never more Saints, and never fewer Saints, said one truly; Never more Nominal, and fewer Real; Never more Saints, and less Sanctity: And never more talk of Conscience heard, and less of Conscience seen. We can discourse and dispute better than our Fathers; they could and did live better. Liberty hath like Reuben climbed up into his Mother Conscience's bed, and there hath defiled it, therefore loseth the Pre-eminence and Birthright, and shall not excel. And as for Purity, Charity, Tenderness, inoffensiveness, Sincerity, and the like, we have sent them afar off, as Abraham did the Children of the Concubines. But if these things were in us, and did abound, we should not be so barren, and frigid, and unfruitful in the knowledge of Christ as we are, whereas for lack of these things men are blind, and doting about questions to no profit, but to the corrupting of the Speaker, and subverting of the Hearers. As we are wont to say of a Scholar going to the University, if he do not as well profit Qui proficit in Dectina & deficit in moribus, non profitit seâ deficit. in his Ethics (in his Behaviour and Morals) as he doth in his Logic, or in Arts and Tongues, he doth not profit but lose: So may we well say of the Professor, if he profit not as much in Conscience as in bare Science and Opinions, his Proficiency is but a Deficiency. Who doth not look upon the Toad as a hateful creature, although it have a Pearl in his head, because it is full of Poison within, and all speckled without? what is that man to be valued, who hath a Pearl of knowledge in his brain, if another had it, but his inward parts are very wickedness, he swells with poisonous Pride within, and his life spotted abroad? But here is the difference you shall always find between the knowledge of an Hypocrite, and the true Christian. The Hypocrites knowledge is like the light of the increasing Moon, which increaseth in Light and bigness only, not at all in Heat. But the light of the true Christian is like the rising Sun in the morning, or the Vernal Sun in the Spring, where light and heat are conjoined, the darkness and coldness of the night is lessened, the heat of the day is increased. The Moon grows lighter and lighter, and bigger and bigger, but not hotter and hotter: Her Plenilunium or full is as cold as her Wane. But the rising Sun we all see doth not only go higher and higher, but grows hotter and hotter. The Hypocrite hath only an increase in knowledge in his Plenilunium and full, he hath no heat in Conscience and affections to be discerned, the true Christian hath both light and heat increasing alike together. There is a knowledge in the world, a knowledge of Speculation, which is the hypocrites knowledge; a knowledge joined with dislike and disobedience which is the knowledge of the Devils; a knowledge joined with delectation and complacency, which is the Angel's knowledge; And the knowledge joined with Conscience and good affections, which is the Christians. The hypocrite with all his swelling knowledge is like those children which have the Rickets, whose head indeed grows bigger than another child's, but their strength less, they fall into an Atrophy, they thrive not, but pine away and die. So the hypocrites head is unproportionable to his other parts, he is swollen big with notions and opinions, but thrives not in substantial graces, and grows not strong in Faith and Conscience. Look therefore every one to his Conscience, and hereby know thy state; look well that if thou hast not yet got a good Conscience, thou mayest seek to get one; if thou hast, then seek to hold and keep it; if thou hast lost it, seek to recover it; if it be evil, get it amended; if ignorant, get it informed, if erring, get it rectified; if dead, quickened; if hard, softened; if asleep, awakened; if corrupt, purified; if unquiet, pacified. CHAP. XXV. The Use of Exhortation. NOw are we come to the last use, which is Hortatory, which I might make twofold; First for Dehortation, Secondly of Exhortation. But I would now hasten to an end. First, for Dehortation, let me charge thee in the Name of God, and upon thy Soul, to take heed of an ill Conscience, what ever other evils thou mayest lie under. Pray with Austin, Deliver me Lord from the evil man, I mean myself, and deliver me from an evil Conscience, I mean my own. With Agur pray, Remove far from me vanity and lies. With David, Deliver my soul O Lord, from lying lips. Pro. 30. 8. Psal. 120. 2. and from a deceitful tongue. Lord cast out this unclean Spirit, and Create in me a clean heart, and renew in me a right spirit. No shipwreck so perilous, no disease so dangerous, no deceiver so deceitful, n abyss 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 evil Conscincee But I come to the Exhortation, which contains a double charge. The text is no other than an Apostolical Exhortation, or divine charge: therefore this Use must be made, or the chief 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 Wisdom, so I of Conscience, wherein is all practical Wisdom, Above all thy getting, get that saith he. Pro. 4. 5. 7. So say I above all get 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 wouldst 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 thyself daily with the Act. 24. 16. Apostle herein, to have thy Conscience always 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 chief and wholly make a complete 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 Scholar coming 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 Christian 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 enforce, than 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 only 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 thankworthy with God, if a man for Conscience suffer and take it patiently. That action 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 loss 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 have 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 yourselves? and when you did eat, was it not to yourselves? 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 rejoice in Jud. 9 19 Conscience, and let Conscience rejoice 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 all after he had followed Christ so long, and preached Christ to others so often. Mot. 3 This leads a man to perfect and complete happiness both here and hereafter. Here in this world it brings two the greatest benefits, being the only way Ad bene beatèque vivendum. Ad bene beatèque moriendum. In Life. Ad bene beateque vivendum, A good Conscience is the only way to the good and blessed life. This makes the good days, 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 widows Cruse and Barrel will never fail of somewhat to supply and support thee. 2. If in Adversity, this will be like the good Housewives candle that goes not out by night; Or like Israel's pillar of fire that will not leave thee in a wilderness: This like Ruth to Naomi will stick to thee, stay by thee, go 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 voice 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 stigmatising invective as if it were a Garland, throws 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 Conqueror is the highest Title, he gives Laws to Kingdoms, his place is above that of a King, it hath been held more glory to make a conquest than to wear a Crown. All Kings have been crowned, all Kings have not been Conquerors; yet are we Conquerors, and more than Conquerors. First, The Conqueror may overcome to day, yet be overcome to morrow of the same enemy. Victorem a victo superari saepe videmus. Secondly, The Conqueror may find the same enemy increasing by new Associations, and then shake of his Yoke. Thirdly, The Conqueror 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 heavy on his bones, But we are more than Conquerors, 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 dunghill, than Adam when he sinned in Paradise; because though his body were dissolved into worms, and every worm acted by a Devil (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 Cheer within, and good music, and a good Bridegroom with her, may be merry, though the hail chance to rattle upon the tiles 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 Shipwreck was upon a plank, in his mother's lap, till she awaked him, securely sleeping, and then with his pretty countenance sweetly smiling, and by and by sportingly ask a stroke to beat the naughty waves, and at last when they continued boisterous for all that, sharply chiding them, as though they had been but his playfellows- O the innocency! O the comfort of Peace! O the tranquillity of a spotless 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 Urn, as Baruch was commanded to put both Jeremy's Evidences of his purchase, the sealed and the open, in an Earthen vessel. Yea, good Conscience is not only 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 original an Act of Grace, passed in favour of a poor repenting and believing sinner in the Court of Heaven, entered and engrossed in the Book of Life, which because procured by the Price of Blood, is written out in the precious Blood of Christ, signed and sealed by the impress 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 God's 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 bosom and counsel of the Father, now unclasped by the hand of the Lamb, written fair out in his Blood, 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 entered in the Office of good Conscience. This, this is the Assurance of the Saints, when God's 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 only promise the way ad benè beatèque vivendum, yet fell short of that. Conscience is the way to well-living, it is the only way to well-dying. This gives rejoicing (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 embarked in good Conscience are the only goods which will be saved when there is any shipwreck of State or Life. And those are the goods we should get, said the Emperor Lewes of Bavyer, which in a shipwreck can swim out as well as thyself. 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 judgement. Conscience hath two other kindnesses which it will do for the Soul beyond those two forenamed 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 show his face, nor Eloquence open his mouth, where Majesty hath no respect, and Greatness 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 hid 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 boldness) 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 lae●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 Angel's food, and one of the sweetmeats 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 only 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 only called a Crown of Grace, because the gift of God; But the Crown of Righteousness, 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 Believer River● of living water, rivers of Peace, Joy, Comfort, to all Eternity: where Repentance, and Faith, and Hope, and Patience, and Knowledge, and Tongues, and Prophesying 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 poison of Asps, the Viper's tongue shall slay him. He shall not see the Rivers, the Floods, the Brooks of Honey and Butter. In the fullness of his sufficiency he shall be in straits. 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, etc. 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 Handwriting, dread and horror 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 cheer, a booty to the hunger-famished Israelites. What torment like that of an ill Conscience! of which that forenamed Author 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 can produce heat in a dead carcase, 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 worshipped in the street with cap and knee, but as soon as he is stepped 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 blood. O the rack! O the torment! O the horror of a guilty mind! There is no hell so dark as an evil conscience. Secondly but much more in adversity, ill Conscience that hath long lain silent and quiet, is apt to cry out and fly in the face, as joseph's Brethren in their distress were forced to cry out, God's hand was just upon them: Their sin which was before Peccatum susurrans, is now Peccatum clamans: such cry out as Saul in his distress, 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, ●um ad sacrifi●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 Angel 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 dreadful soever, is the least because the shortest, and hath an end in a little space of a few days 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, 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 befell 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 shall strike him through: 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 by't 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 days of darkness that they are many. The days of darkness that is in hell are many, and long days 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 days are as a thousand years: yet are there many of them, more than ten thousands of such days there are, for they are without number. But the third woe pays for all, which is at 3 Woe at the day of Judgement. 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, tried, sentenced: Then shall Death and Hell be cast again into the lake of fire, which is the second and eternal 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 not 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 kill woe, because it is both long and endless. There is the great Gulf fixed, that there is no coming over. As the first woe leaves a man, the second woe find 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 bottom, it is a large bottom that can never be unravelled, it is a Centre 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 days, hath never an end of his years: when Time shall be no more, Eternity is but beginning. It is a long and perpetual night, which shall never have a morning to succeed it. Now to all Eternity thy evil Conscience shall accompany thee, and fill thy heart with new tortures of Grief, and fear, and wrath, and bitterness, 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 blood 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 blood. 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 outside clean before men, the blood 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 blood of the Covenant is that whereby the believer is sanctified. Whatsoever other means are used, & courses are taken, as by confession, contrition, satisfaction, reading, praying, fasting, building Almshouses 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 Adam's Fig-leaves to take away the shame of his nakedness; or the washing of pilate's hands in fair water to cleanse his soul from the foul sin of Bioud-guiltinesse. He should have washed his heart in the blood of Christ, than had he been free from all his sins, and not his hands in water, that he might be free from the blood of Christ. His blood is that Zach. 13. 1. Fountain opened to the house of David, and the inhabitants of Jerusalem for sin and for uncleanness. This blood of Christ we should pray pathetically and fervently, as the Jews 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 blood 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 blood we have no life in us; But who so eateth his flesh, and drinketh his blood, 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 God's displeasure, and Consciences disturbance: Go to this Samaritan for his Wine and Oil to thy wounded Conscience, his Wine to wash, cleanse, and search it if defiled, his Oil to mollify, 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. witness in the Holy Ghost. The single Testimony 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 continual 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, etc. So that wheresoever the spirit of God is, there is the good Conscience; where it is wanting Conscience cannot be good. Where the natural enlivening Spirit is absent, or departed, there is no life, or vegetation, or sense, or reason, or motion; but all death, darkness, coldness, etc. 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: Therefore how often do we find faith and good Conscience joined? This next to the blood 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 purify 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 Host 1 Sam. 14. of Philistines; 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 expel the Canaanites out of his Coast first, and then proceed to expel them out of the others Coasts after: Good Conscience helps to expel the Canaanites of fear, distrust, and despair out of Faith's coasts, and to slay Sheshai, Ahiman, and Talmai, these Jud. 1. 10▪ three sons of Anak; and faith again lays to his helping hand to expel the Canaanites of fear, guilt, deadness, dulness, erroneousness, and Scrupulousness out of Consciences coasts. And in a defensive league they are joined, 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 precious Ointment 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 Faith's lantern; the lantern shows forth the light within, the lantern 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 eyelid; no eyelid 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 eyelids to defend it from Sun, dust, smoke, 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 threefold faith necessary to good conscience 1 Justifiing Faith. Now this Faith that makes and keeps a good Conscience is threefold. First, Justifying Faith, there must be apprehending and applying the blood 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 ●caecitates super illicitas cupidita●e●! 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 gins commonly the first step backward to all Apostasy, and the first step forward to all impiety. It is a sad story of the Emperor Valens, who while he was among the Orthodox, had gained much Glory in the Church; he had stood firm in the time of Julian the Apostate, together with his Brother Valentinian, choosing rather to lay down all his Military Honours and employments, than to dissert the faith of Christ: yet afterwards by his wife's means, she being an Arrian, he was perverted; and being Co-Emperour with his Godly Brother Valentinian, he grew a Pseudochristian 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 inquire of the Devil who should be his successor; and upon the Ambiguous answer of the Diabolical Oracle, that his successor's name should begin with Theod, He put to death many a man, all such whose name began with those letters, as Theodorus, Madge 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 itself, 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 doubtful nature, he saith, Let Every Rom. 14. 5. one be fully persuaded in his own mind; that is, let him be fully satisfied in his Conscience concerning his ways, 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 gainsaying, 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 tenderness 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 believe the Gospel. Repentance is as necessary to be taught and practised, as Remission of sins to be preached and believed, 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 wickedness dwell in thy Tabernacles. For then shalt thou lift up thy face without spot, yea, thou shalt be steadfast, 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 disarms 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, & sugared 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 business with him, and after discourses past, dismisseth him home to his house: Vriah would not be gotten from David's 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 David's 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 near this Cockatrice's 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 villainous 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 withal, 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 unkindness, and to terrify thee for thy ill usage of such a bosom friend. Zophar tells Job that sin though sweet in Youth, will lie down with thee when old and sick, and will not be beaten away. This makes a miserable sickness, and death when sin is in thy bed; This is an unquiet bedfellow: Sin and guilt is the worst bedfellow; better death should be thy bedfellow, than sin. Sickness, poverty, yea death itself may lie with thee in the same bed, and thou take no hurt, so that sin and an ill Conscience lie not in the midst between thee and Sickness or Death; an ordinary bed may hold these two, but what bed can hold these three? Observe, if thou wouldst have a good The third Means. Conscience, what hints at any time thou hast from Christ, and the Spirit. Good Conscience must observe the eye, voice, beck, finger, and every motion of Christ. Judas hereby shown himself to be a man of no Conscience (unless a seared) that he could stand all those throws, and never shrink for the matter: he was nothing moved at the sop given, nor those plain expressions in words at length and not in figures, He to whom I give this dipped sop is the man whose heart is dipped in Treason and Blood to be my betrayer and murderer. Woe be to him by whom the Son of man is betrayed; It had been good if that man had never been born: He stood all these, he stayed, he puts off all these with an impudent Is it I? He swallows the Sop, he could now drink up Jordan; out he goes, and out goes Conscience, and in goes Satan, first hastening him to his sin, then posting him to ruin. All this came upon a non-advertency to hints, and warnings, and checks, and reproofs. As it is a fearful judgement (cain's judgement) to fear where no fear is, so it is as foul a sin (Judas his sin) not to fear where fear should be. What a hell is it for a man to be Conscience-proof, or for Conscience to be Sermon-proof, Terror-proof, Correction-proof? Thou hast smitten them (O Lord) Jer. 5. 3. but they have refused to receive correction. They have made their faces harder than a rock, they have refused to return. These come to be past reproof, and then to be given over to a reprobate Rom. 1. mind: To be like the Smith's dog, who is so long accustomed to the sparks flying, and the noise of the bellows, that he sleeps under them: But Solomon hath a sad warning to such, He that being often reproved, hardeneth Pro. 29. 1. his neck, shall suddenly be destroyed, and that without remedy. But on the other side Peter recovers Conscience by a wise observing these hints: Christ had forewarned him E'er the Cock crow twice, thou shalt deny me thrice, he lays up these words, yet being surprised on the sudden, through infirmity he falls; Repentance awakens him, he hears the Cock crow, his heart trembles, he reflects on himself, & casts his eye back upon his Master, & then sees his Master's eye fixed on him: He minds the eye, he reads the meaning, he leaves the place, goes out, weeps, and recovers himself, and is again received by Christ. Observe thou still the looks, and calls, and smiles, and frowns of Christ, and learn to say, This is the Voice of my Beloved, this is my duty, this is the voice of the Rod, and this is the meaning; this is the writing of Christ, and this is the reading. Listen as attentively (next to the hints 4. Means. of Christ) to the mutterings and whisper of thy own Conscience; learn the language, and observe the discourse of thy own Conscience, mind what intelligence it brings thee home. There is more in this than every one is ware of. Many deal with suggestions, and checks of Conscience as joseph's Brethren did with him, when he told them of his dreams; they accounted them one while as the wild notions of an idle brain, than they derided him; and called him the Dreamer; another while Gen. 37. 11. they looked upon them as the malapert evaporations of an aspiring mind, than they envied him: But his Father thought there was something in it, therefore he marked and observed his say. Take notice what news Conscience brings thee home every day, as Joseph did to Jacob of his sons. Be not afraid to speak with thyself face to face. Decline not this personal Treaty with thyself; Send Amaziahs' challenge to thy Conscience, Come let us see one another in the face, 2 Chron. 25. 17. Commune often with thy own heart, Psal. 4. and thus David tells us he himself did, Psal. 77. 6. when he had been much out of order, his spirit overwhelmed, his mind troubled, he thought his Conscience might have somewhat to say to him; he desires a right Understanding may be had, therefore he seeks a conference. I communed with my own heart (saith he) and my spirit made diligent search. I heard what Conscience had to charge me withal, and Conscience made a search, and heard what I could say for myself. These Soliloquies are our best disputes, and the most useful conferences. Such Solitude is better than Society sometimes. Man is best company for himself. Be thou daily in this Countinghouse, and take a turn every evening in old Isaac's walks. Go out and meditate Gen. 24. 69 shall I say, or go in and meditate? We read, Gen. 1. that God viewed every day's work, what it was before it passed out of his hands, and saw that it was good ere he left it, and before the Sabbath he took a review of all he had done in the six days before. Observe thou each day what were thy actions this day, what were thy passions: See what words fell from thee, what purposes, and thoughts were in thee: Didst thou well or not to be so angry, or to be so merry? So to be silent, or so to speak? Didst thou not vainly discover thyself as one of the vain fellows use to discover themselves? Especially before 1 Cor. 11. 28. the Sabbath, or the Sacrament, view all thy works, and take thyself to task by a serious self-examination. Be not a stranger to thyself; live much Non venitur ad bonam Conscientiam nisi per cordis custodiam. Bern. at home, nec te quaesiveris extra. Fear not to be alone, whomsoever thou trustest to be thy Cashkeeper, be thou thine own Conscience-keeper. If any be so ungracious as to say, who made me my Brother's Keeper? Tremble thou to be so unnatural as to say, who made me my own Keeper? what an ill account of his Stewardship will that man give up, who can say, I have been diligent in all things which I took in hand, but my own Vineyard have I not kept? I press this the more, because Cant. 1. 6. it is so necessary and near a way to a good Conscience. I say again, be sure to be well versed in thy own heart, feel thy own pulse how it beats; wind up this Watch every night, see how it goes every day, see if it be not down and have done going. Be not like the Elephant, who loves not (as they say) to see his own face, therefore never drinks but in muddy waters. Be not as was said of Cain (Cordis tui fugitivus) A vagabond from God, and a runagate from thyself: Hear thou when Conscience speaketh, that God may hear thee when thou speakest, else Conscience will tell thee, though thou wilt not hear it speak to thee now, he will be heard before thy betters another day what it hath against thee. What a shame is it to thee, if thy own Conscience can give no better testimony of thee than Nabals servants did of him? Our master is such a man of Belial that none i Sam. 25. 17. may speak to him. Be sure to carry it fair with thyself, and keep peace at home, that thy house be not divided against itself, and so end in ruin. Miserable it is if man and wife live at discord; God is not there. What is it when a man disagrees with himself? Or be sure if there be any discontent here, to get all composed. Deliver thyself as the Roe; see whether thou be in fault, or thy Conscience. Austin tells us how he had many Quae non ad me dixi quibus verberibus flagellavi animam meam? a round bout with himself, after that God had showed him his sin: He went aside, and chode himself: Then into a private Garden he got, where none might interrupt him, and there his Conscience and he were wrangling till God agreed them, and made them friends. These fall out breed the strongest friendship both with God and thyself. In hortum abiit— tum in illa grandi rixa domus interioris quam fortiter excitâram animam meam in cubiculo nostro cord me●— in hortulum abstulerat me tumultus pectoris mei, ubi nemo impediret ardentem litem quam mecum aggressus eram Aug. Conf. l. 8. c. 7. & 8. Fifthly, yet so we must hearken to, and The fifth Means. Vnicuique suus liber est Conscientia etc. Et ideo scribi debent libri nostri ad exemplar libri vitae, & si sic scripti non sint, saltem corrigantur; confer amus itaque libros nostros cum libro vitae, ●● forte in illa ultima discussione abiiciantur si non fuerint emendati. de Consc. lib. 1. cap. 9 confer with Conscience, as also to confer Conscience with the Scripture. That is the Book of life (as Bernard saith) and according to that our Conscience must be copied, or corrected. Let us therefore (saith he) compare and confer our books with God's book, lest in that day our books be rejected as false and faulty, when they come to be examined. See therefore if thy Copy be according to the Original. The Christian grows judicious, when he reads not Scripture cursorily, but when he diligently conferreth place with place, and Scripture with Scripture. Conscience is to be compared with the Bible, and examined by it. The able and expert Divine rests not in perusing a Translation be it never so good, burr confers the Traslation with the Original. Conscience is but a Translation at the best, and in most the most corrupt Translation; this vulgar Translation had not need be made authentic and Canonical: But thou must search the Scriptures and not trust thy own judgement too far. Keep thy Watch still going, as I said before; but see thou that it be right set, not by thy neighbour's clock, or thy own guess, but by the Sundial. Conscience is indeed unto a man a kind Solis Canonicis libris debetur fides, caeter is omnibus judicium. Luther. of Scripture, yet at most but Apocryphal, not Canonical. Apocryphal it is, therefore not to be denied reading; Canonical it is not, therefore not infallible. Nothing is to be taken Dogmatically from the Apocrypha (say we) unless it be contained in the Scripture; So far we receive them as they consent with Scripture, no further. So far receive thy Conscience, A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it is not, so as it should be heard for itself: but it is secundariae authoritatis & lectionis, allowed it may be, when it holds a consonancy with the written word. The grossest Idolatry in the world, saith a learned Divine, is to make thyself the Idol; and as bad a Rutherford. Papacy as that at Rome, to make a Pope of thy own Conscience. Thy Conscience is indeed thy Rule, but it must then be Regula Regulata, it may not be Regula Regulans et primaria, that is, it is a Rule ruled by another, not giving Rules, but when from that other Rule. Conscience is to every man his Law to himself, Rom. 2. 15. but this law is to be written out, as the King was commanded Deut. 17. 18. 19 to write his Copy out of God's law, and then to read therein all the days of his life. Conscience may be to thee thy Aaron, in stead of a Prophet; but it must then have his Moses with it, to be to it in stead of God. This consideration alone well weighed, would resolve what is to be done in many cases, and may direct in many passages: Nothing is more ordinarily pleaded than Conscience, Conscience. It is my Conscience say most, what ever is their practice or opinion; and if Joab take Sanctuary here, he thinks himself safe, secure, that none may remove 1 Kin. 2. 28, 31. or trouble him; but a Solomon will fetch him thence, or he may die there. It is my Conscience saith the Papist: the same saith the Jew, the same a Mahometan, and I will die for my Conscience: The same may an Antinomian, an Arminian, or Anabaptist say, and I will not go against my Conscience, etc. I, but is it a good Conscience? a well informed and enlightened Conscience? My Conscience bids me do thus, say men often; I, but what doth God bid Conscience do? Had not Adam fallen, we should have needed no other Rule but our own Conscience: Now we have a Law written and Proclaimed, we must not make Conscience the Supreme Law, but the subordinate. In the integrity of my heart, may Abimelech say, when it was but Gen. 20. 3. a blind integrity: And Jonah being challenged for his frowardness, Dost thou well, Jonah to be angry? he replies, yea, so well as Jonah. 4. my Conscience is satisfied that I could die in this mind, and thus I would do if it were the last thing I should say or do. chrysostom blamed those that are curious and choice what money they take, who will refuse to take that which they know not, & Nisi ipsi videant numeros, & calculos constare. they will look for the figures, and for the right Stamp. But in matters of Conscience, and in points and practices of Religion, ●re easily overreached. Simpliciter se huc illuc ferri patiuntur. Cum sint ab autore spiritu sancto dicuntur. autoritatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, veritatisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chamier de canon. fid. l 4. c. 1. Cui subjic ī oportet omnem pium intellectum. Aug. 6. Means. Vel Deum interpellet, inquirat, aut consulat nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is the highest honour and perfection of the holy Scriptures, that they coming from an infallible hand, and written by the divine inspiration of an un-erring Spirit, have this Prerogative above all other persons, writings, and opinions, that they are of undubitate and unquestionable Authority, and of infallible certainty, to which every thought and reasoning of man must be brought into subjection. Conscience is indeed to have a negative voice, so that nothing is to be done without his assent and good liking; But Conscience must not challenge an Arbitrary and illimited power to act or determine any thing without advice with his great Council, the Law and the Prophets. The last of those means to be used is Prayer, which is a great friend to good Conscience. The good Conscience makes many a good Prayer. There is the particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and demand of a good Conscience spoken of 1 Pet. 3. 21. which learned Beza understands of prayer. Quo fit ut bona Conscientia interroget Deum, he renders it, The good Conscience never undertakes any thing, saith he, without prayer and ask counsel at the mouth of God. Good Conscience hath ever one eye Conscientia sanctificata ab uno Deo pendet, illum invocat, nihil nisi eo consulto et ore ipsius interrogato aggreditur. Beza in 1 Pet. 3. 21. Act. 10. 2. Job. 27. 10 upon God to observe his precepts, and the other to beg his direction. Conscience cannot be kept sweet, but in this perfume of Prayer. Observe, and you will find the man frequent in prayer, ordinarily a man of Conscience: But the man of Conscience ever a man of Prayer. This was the Testimony given of Cornelius, that he was a Devout man, fearing God with all his house, gave much alms to the People, and prayed to God always. But the Hypocrites (saith Job) doth not delight himself in the Almighty, nor pray always to God. There can no Conscience be made of any thing, where Conscience is not made of Prayer. They call not upon God, saith David, what is Psalm. 14. he then less than a practical Atheist? And Job again makes the highest pitch of impiety this, to say to God depart from us, we desire Job. 21. 14 15. not the knowledge of thy ways. What is the Almighty that we should serve him? and what profit shall we have if we pray unto him? Dost thou then desire a good Conscience? Pray with Solomon, O Lord, give me above 1 Kin. 3. 9 all givings, a wise and understanding heart, that I may know how to go in and out before thee. And with David, Lord, Create in me Psal. 51. a new and a clean heart, and renew in me a right spirit. Lord, be thou still searching and keeping this my heart, it is too much for me to keep, it is too deep for me to search, it is too subtle, slippery, and deceitful for me to know: Lord, try my reins, Lord make me know myself. O Lord, keep me and my Conscience with all keeping, keep me as thou wouldst keep the apple of thine eye, that thou keeping my Conscience, my Conscience may keep faith, that faith may keep Christ, that Christ may keep my soul in perfect peace. Without peace, what is life worth? Without Christ I can have no peace, without faith no Christ, without Conscience no faith, and without thy keeping, no Conscience, and without prayer no hope of thy keeping. O Lord set thy Angel with his flaming drawn twoedged sword, turning every way before the door of my Conscience to keep and guard it from being either forced or defiled. Prayer and Conscience make such another association as Judah and Simeon did. Help me Jud. 1. 3. good Prayer saith Conscience, to drive out the Canaanites out of my Coasts, to expel erroneousness, deadness, and hardness, the three sons of Anak out of my Lot and Territory; and I will help thee Prayer, to drive out fear, distrust, and despondency out of thy Lot. As those six already mentioned are to be practised to the getting or keeping of the Seven things to be avoided good Conscience; so there be seven other things to be avoided. 1. Beware even of committing smallest Non solum gravia, sed et levia peccata sunt sins, and of many things which go for lawful. Wink not at small faults in thyself, for so saith Piety. In others thou must often, so commandeth Charity. The least spark may consume the greatest house; the least leak vitanda. Bern. sink the greatest ship; One unclean spirit makes way for seven worse. Call not Faith and Troth small Oaths, they are more than yea and nay: Refrain idle words, rash anger, vain mirth, foolish jesting, yea to say so much as Racha to thy brother, that is saith Spanhemius, Chrysostomus et illius abreviator Bulga●orum Episcopus statuerunt Raca designare idem quod TU per contemptum. Spanhem in Dub. Bern. to say so much as Thou to him in contempt. Conscience must beware not only of telling a malicious lie, but of the officious also; not only the pernicious lie to be detested, but even the joculatory, to lie in jest, to please thy companion, to excuse thy friend, to save thyself, is to be refrained. Every kind of lying is sinful, because no lie is of the truth: Abhor not only to calumniate and backbite thy worst enemy, but to flatter and soothe thy best friend. The greatest spoil made in Conscience, had at first but small beginnings. Qui otiosum verbum non reprimit, ad noxia citò transit, et vanus sermo est vanae Conscientiae index. David's careless glance and roving eye corrupts his heart; there the fire gins; he is drawn away presently after and enticed; then lust conceives and brings forth sin, sin shortly becomes perfect and bringeth forth death: A dart striketh through his liver, death seizeth on his souls vitals, and so low is he brought by this Consumption as to the dust of death. Principiis obsta is a good rule. How soon were all Peter's good purposes, promises, Protestations forgotten and laid aside, he being once engaged among ill company! They all speak against Christ, he resolveth not to stand up one against so many to speak in his defence. They deny him, he denies him, they swear he swears; they curse, he curseth as fast. How soon doth the thief in the candle consume it? How fast do less sins not thrown out vastare Conscientiam, and make it flare out presently? Peter's faint denial first time, fetcheth out an Oath next time to back it; then he that hath once pawned his Faith to hell by a false oath, may now sell his Master for nothing, and himself for nought. Pèter casts off fear, he cuts off his own legs, & drinketh damage. Lie! Swear! Curse! Lord it is time for the Cock to crow, and for thee to look, and for Peter to be gone. Oh look to beginnings, cast out (as Pharaoh did the young Children) motions to Exo. 1. 16, sin when they are first born: Eat occasions: Come not nigh unto her corner: Stick at a thread, and a latchet. There are more ill husbands undone (as I said before) by loss of time neglecting their callings, by a little sleep, and a little slumber, by slight expenses, now a penny and then a penny, then by a hundred pound at a clap: these sink suddenly, none pitying them; the other fall at length, but by degrees, none observing them. Bernard tells us how insensibly by degrees sin grows upon the soul: A man well bred at first looks upon sin as importable; once overtaken, sin is not now importable, but only Primo importabile processu temporis grave, paulo post leve, postea placet & dulce est. Ad extremum quod erat impossibile ad faciendum, est impossibile ad continendum Bern. de cons. c. 3. Ex voluntate perversa facta est consuetudo, & dum consuetudini non resistitur facta est necessitas. Aug. Conf. l. 8. heavy; next time sin is not heavy at all, but easy; a while after not easy only, but light; next time sweet and pleasant; afterwards custom becomes another nature; and what was importable at first to be committed, is impossible at last to be avoided. And Austin tells us a story of his mother, who by sipping a little wine at first when she filled the cup, came by degrees to be a tippling Gossip, and to take her whole cups at last. Qui modica spernit; paulatim decidit, he saith upon it; Despise small sins, and thou art gone. Ad illum modicum quotidiana modica addendo in eam consuetudinem lapsa erat, ut propè iam plenos mero caliculos inhianter hauriret. Conf. lib. 9 2. Take heed again of adventuring upon one greater sinful act; I say any one sinful act deliberately presuming upon God's Remission, and thy own Repentance, saying, I shall have peace though I do this: Such one act may for ever shut Conscience out of doors, taking away the life and sense of it, and ever after shut thee out of Consciences doors, taking from thee its former peace. It was but one deliberate act of sin that threw the Angels to all Eternity out of Heaven, and chained them up in everlasting chains of darkness. That one sin deliberately committed by our first Parents against an express Precept cast them out of Paradise, and caused the Cherubin and flaming sword to be set at the gate, for ever denying any recovery, & reentry. See what became of Judas when he had once projected in his heart that prodigious act of murder and treason, and was resolved to make good his bloody engagement to the Priests. He is now at present with Christ and his Disciples, yet intendeth anon to be with the High-Priests: He takes the Sop from Christ now, and resolves the same hand shall take the High-Priests money too: He hath a bag that can hold all that Christ can give, and Satan offer. Oh Lucifer, how art thou fallen! Oh Judas how art thou running headlong to destruction! Judas, what if Christ should disclaim thee for ever, as he did, for a son of perdition! All those which thou gavest me have Joh. 17. I kept, hut that one which is lost. Judas! what if thou shouldest be given over to Satan that thou shalt never repent? Judas! what if God should give thee over that though thou repent thou shalt not be received to mercy, that thou, and thy money, and thy repentance perish together, and God swear in his wrath, that thou shalt never enter into his Rest? The like you may see in Ananias and Sapphira, who having deliberately concluded to try the Spirit of God in the Apostles, never were called to Repentance after: But when Peter had rebuked them with their sin, Why hath Satan filled your heart? they died in their sin. 3. Take heed of living under, or following after a lose, and cold, man-pleasing Ministry, which preacheth liberty, not strictness of Conscience; which soweth pillows under thine Armholes, and layeth featherbeds under thy feet to tread upon; cries Peace, Peace, so that none departeth from his sinful way. The voice of a faithful Preacher Esa. 40. 3. Esa. 58. 1. Ecc. 12. 11. is the voice of a Crier; His sound the sound of a Trumpet; his words like sharp nails, and piercing Goads; his preaching is heart-pricking; his dividing the Text and Doctrine, the Heb. 4. 12, 13. dividing of the Spirit and Marrow, and cutting down the Backbone, and he lays all open. This is the best Ministry, that which is sharper than the twoedged sword, and discovers the thoughts of the heart, and makes the man quake and tremble, and fall down before the word, and cry out God is here of a truth. Our blessed Saviour who had the Tongue of the learned to speak the word Esay. 50. 4. Esa. 49. 2. Psal. 45. 2. Rev. 1. 14. Mal. 3. 2. Es. 11. 4. in season to him that was weary, was also as a polished shaft, and his mouth as a sharp sword. He who had grace poured into his lips, and spoke so as never man did, his eyes were as a flame of fire, and his coming into his Temple none was able to abide: He was as a Refiners fire, and the Fuller's soap, and with the breath of his lips he did slay the wicked. The Prophets of old, the Apostles in their time, and all Godly Ministers since, have been sons of Thunder; their work hath been to fall roundly upon Conscience: They have applied all their engines to batter down, or take in this strong hold for Christ. They have laid siege to the disobedient, and refractory Conscience, sought to Block it up, to take away all provisions from it, to force it to yield, and call out for mercy. They have surrounded Jericho's high walls day after day, sounding with their Trumpets, till they have fallen down flat to the ground, that Joshuah might enter as a Conqueror. They still sought by loud and uncessant Alarms, to startle the secure Conscience, to awaken the sleepy, to burn the seared, to terrify the obdurate. And the only care they had, was to comfort the afflicted, to Josh. 6 22. Heb. 11 31 quiet the troubled, to strengthen the weak Conscience; And to rescue one believing Rahab, from perishing among thousands of them that believed not. These were the weapons of the old ministerial Warfare. These the Stratagems of Christ and his servants, to undermine and blow up Satan's Kingdom, and to pressemen into the Kingdom of Heaven. But this Age will not endure this kind of preaching, no more than the Israelites could endure the shrill sound of the Trumpet sounding loudder and louder; and that terrible fire, and Heb. 12. 19 20 that voice of words, which they desired they might hear no more off. We must have no legal teaching, we. Soft and Effaeminate Rehoboam must have young and complying Counsellors of his own humour. The Samaritan must not come with his Wine to search, and cleanse, and wash; but only with his gentle Oil to heal, and comfort. Physicians of no value: Say not this is to preach Christ Jesus, free Grace, the Kingdom of Heaven, Gospel, Promises, Privileges. Is the Son of peace there? Are thy hearers Loaden, Weary, Luk. 4. 18 Pricked, Wounded, Bruised, Sick? When the Gospel's Commission was first opened, the instructions were to preach the Gospel Es. 61. 1. 2. to the poor, to heal the , to preach deliverance to the Captives, recovering of sight to the blind, to set at liberty them that are bruised, to proclaim the acceptable year of the Lord. And withal, to proclaim the day of vengeance of our God. But it is noted of them that blessed the people, they caused them to err; and they who were so blessed were destroyed. Christ commanded repentance to be preached, and Es. 9 16. then remission of sins to be promised. And Lu: 24. 47 Acts 20. Paul tells us all his Doctrine was bound up in two Chapters: The first, repentance towards God; The second, faith in Jesus Christ. But Luther tells us, he observed two sorts Theologus Crucis dicit id quod res est. Theologus gloriae dicit malum bonum, & bonum malum. of Divines, in his time; there was one the poor Divine, whom he called Theologus Crucis, the Divine for the Cross; he (saith Luther) preacheth plainly, and tells men how things stand. The other Divine, is Theologus Gloriae, the Divine for the Crown, for preferment, Praise; The Glorious Divine, This saith he, is a dangerous, and unsound Divine; he calls evil good, and darkness light. And Luther's prayer was, that God would deliver his Church from such glorious A theologo gloriae & pastore contentioso, & ●nutilibus questionibus liberet suam Ecclesiam Dominus. Luther Divines. The men of thy peace, said Obadiah, v. 7. Have deceived thee, and prevailed against thee, they of thy bread have laid a wound under thee, etc. See therefore, if thou wishest well to thy soul, whom thou must choose for thy minister; him that is most faithful, most powerful, whose fan is in his hand, who is a conscience-convincing, a Conscience-scouring, and searching man, such a one is like to be well skilled in the art of curing and comforting Conscience, who seeks to discover the diseases and maladies of Conscience. Affect that ministry then that speaketh more to thy heart then to thy fancy, that preacheth more to thy Conscience then thy concupiscence; and whose Preaching driveth more at Purity then Liberty. But in these days how few are found, who at all stand upon the ministry of the Word, what it is, whether Preaching, or non-Preaching; whether sound, or unsound Preaching. Heretofore the question was, Where dwells the Seer? Now a days, if any be to make a remove, and to change his 1 Sam. 9 9, 18. dwelling, They make Lot's choice, enquiring what the Earth is for their Cattle, not Gen. 13. 10 what the Air is for their Souls; and so prefer a Sodom before a Canaan: or do as the Num. 32. 4. 5. Reubenites, who because of their Cattle and little ones, desired to sit down on the other side of Jordan; though they were further off from the Tabernacle and Temple, preferring a Bashan before Jerusalem. And if any do at all regard the Preaching Minister; yet how do they then for the most part, make choice of that Ministry that will prophesy to them of Peace, and speak smooth things. In the first days of the Gospel, when Christ was new borne, there were some Mat. 2. Christian-Gentiles (the wise men) who that they might find our Saviour, observed diligently the direction of that moving Star of Heaven, which went before them, and when that not seen, enquired for further directions from the standing Stars on Earth, the Scriptures; they followed both, and so were conducted to the place where Christ was, whom they found, saw and worshipped. But now in these last days of the Gospel, we have some whom we may call Gentile-Christians, who neither regard the moving Stars (the Ministers) or the standing fixed Stars, (the Scriptures) But without both these, Rev. 2. 1. find out new ways, and follow strange new lights, as those who (when the Son of man was to be betrayed into the hands of men) followed a false Apostle with Lanterns, Torches, Firebrands and weapons, as if they meant not to worship, but apprehend Christ. The former did find,, these lost Christ; They did honour, these put him to open shame; they Deify, These Crucify him; they Adore, these Destroy him, They opened their Treasures, and give him all they had; these strip Christ of all he hath; They usherd him into his Kingdom, and into the hearts of the Godly; these drive him out of the world; they preferred an Infant obscure Christ, before a King, before Herod; these prefer before a Grown, Known, and a now famous Messiah, an Infamous flagitious Barabas About a seven years ago, both Parliament and people came in the language of Act. 16. 9 Macedonia to the Godly Ministers, come over and help us, and then they were received Jam. 5. 35. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as St. Joh. Baptist among the Jews, or S. Paul among the Galathians, as an Angel of God; or as he and Barnabas at Act. 14 12 Lycaonia once, one was Jupiter, another Mercury. The double honour was then thought but due. There is since a sad change some where, that the same men should be looked upon as the chief troublers of Israel now, made a spectacle to the world, Angels 1 Cor. 4. 9, 11, 12, 13. and Men, esteemed (rather disesteemed) as the off scouring of all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is well enough. The disciple is no worse yet than his master, nor the servant than his Lord. Yet if dust might speak to dust, and the Thistle in Labonon say any thing at all to the Cedar in Lebanon, I would say that there seems to me, to be more danger to the men of this Generation, from the silent dust of the feet of the despised Godly ministers, who Jer. 17. 16 neither fight nor threaten, nor yet desire the evil day, then from all the armed hands, and enraged hearts of the most desperate malignants, which though they breathe out slaughter and cruelty, have been but like the Es. 7: 4: smoking Tails of easily quenched firebrands 4 Take great heed to him whom thou makest thy bosom friend, know him well, and Oh nimis inimica amicitia! Aug. know him to be good. Man's wisdom is not seen in any one thing more than in making choice of his company, and friend. Ill acquaintance hath undone many. The instance in the Text tells us, how one sinner destroys much good. One corrupt man corrupts another. Hymenaeus and Alexander coupled Waque livorem conspecta ducit ab vuâ. together: They had one infected the other. Hymeneus and Philetus. 2 Tim. 2. 17. Phygellus and Hermogenes. More ill couples still, Alexander it is likely marred Hymenaeus. Hymenaeus mars Philetus, and so comes the Gangrene Gen. 7. 2: to spread. Evil persons and seducers, as Noabs' unclean Beasts, go together in couples. Simeon & Levi brethren in evil; Ananias and Sapphira conspire together; Amnon had never accomplished his bestial & unclean Lust, if he had not had the head of Jehonadab, to set him in the way, Jehonadab was a very subtle man it 2 Sam: 13. 3 is said. Oh come not into the way of the sinner, nor enter the Counsel of the ungodly, least at last thou be set in the Chair of the scorner. Evil company corrupts the best dispositions: we see godly Jehosaphat in company with a wicked Ahab, complementing 1 Kin. 22. 4 too fare, and complying too too much. I am as thou art saith he etc. 5 In things doubtful be well advised, or forbear, and take the surer and safer way. This is a necessary rule to be observed. I mean not the safer way in outward respect: This often blinds the eyes of the wise, and perverts the judgement of the judicious. But of inward safety before God I speak. As for instance, Usury some allow, most condemn it; now what is to be done? Faith and Troth some say is no swearing; others say, they have too much appearance of evil: I am sure thy Conscience will say, they are more than Yea, Yea; Nay, Nay. Some say to Drink and pledge healths, to play at Cards, and Dice, to follow the fashions of the times; The long hair of men, the naked necks, backs and breasts of women, are all lawful. Others are of another mind. Judge thou what is safest, and let those be thy rules to judge by, Eph. 5. 11. Have no fellowship with the unfruitful works of darkness, but rather reprove them. & Phi. 4. 8. Whatsoever things are true, whatsoever things are just, whatsoever are honest, whatsoever are pure, whatsoever are lovely, and whatsoever are of good report; think on these things and do them etc. Resolve thou what is safest with thyself, when sometimes thou mayest plainly see danger of sin, lying on the one hand, and none at all on the oath The wary traveller when night comes on, and he not perfect in his way, will rather choose to take up his lodging, and lie short, than adventure to go on, and wander in the dark, or be in danger to be set upon. It is safe to lie short often; go not ever to the utmost of thy Liberty, Quodcunque Licere potest, Libere non debet. 6 Take heed of worldly-mindedness, no enemy worse to Conscience. These thorns choke the best seeds of Grace; and this Canker eats out the very bowels of Conscience. For a piece of Bread, such a one will transgress; and for one small morsel, sell a Birthright. Take heed of that maxim of the Mammonist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gain is the Godliness. This is the root of all evil, when the man is resolved to be rich, and will die worth thousands, leave his Children such portions, become a purchaser, drive a great Trade, though he die Ditior quam Sanctior. These resolutions send Conscience packing. Then is the wild Boar broke into the field of Conscience, all is rooted up. These will break their word, betray their Trust, deceive their Brother, violate their Faith, falsify their Wares, Weights, Measures, lie at catch for advantage; and for an accursed wedge of Gold, bring the fire and curse of God into their Tents and Families. What is become of that old honesty, integrity and plain dealing, that was wont to be in the world? Where is that Breviary and Epitome of all justice (as Jerom called it) to be found? Whatsoever ye would that men should do to you, do ye the same to them. Men many times in bargaining, make more large and cheap Pennyworths of their Conscience, Faith, Hope, Christianity, yea salvation then of their wares; you shall have too much of them to help off with these. What more ordinary then to say as I am a Christian, as I hope for mercy, if there be any faith in me, upon my Conscience, upon my Salvation, and upon my Soul, such have Venalemque fidem, Vendibilemque animam, a low-priced faith, and a vendible soul. Seldom do riches and a good Conscience dwell under the same Roof. Satan knows where to have such at any turn; Balaam in pursuit of the wages of iniquity, will not be stopped by any Angel in the way, or a bruised Leg. Gehazi will steal out some private way, when he thinks his Master's eye is not upon him. Satan knew who carried the Bag among the Apostles; and that thirty silver pieces would make him swallow the Sop, and any the most opprobrious open reproof too, yet go on with his purpose, to sell both his Saviour's body, and his own soul. Take heed your hearts be not surcharged with cares of the world, and deceitfulness of Lu. 21. 34. Riches as well as with surfeiting and drunkenness. More go to hell that are the world's good husbands, buying, selling, building, planting, etc. than of perjury, blasphemy, buggery, incest, Atheism, and malicious despighting the Spirit of Grace. These are no light sins, they were Sodoms sins. This is no Gospel life, it was the life of the old world whom God destroyed. The world's best husbands are commonly heavens worst husbands. The penny and Earthly wise, is the pound and the Pearle-foolish. How seldom are those wise to Salvation, who are so over-wise in their Generation. Finally take heed, and again I say take heed of an erroneus Conscience. This is indeed as the wildfire in the standing corn; or as Sampsons' Foxes with their firebrands in their tails: These are as the wild Boar, or as the ravening Bear. No stopping this Fool in his folly. A wild Ass used to the wilderness, that snuffeth up the wind at her pleasure, Jer. 2. 24. in her occasion who can turn her away? Saul, when an erroneous zealous Pharisee, thought no better service could be done to God, than to make havoc of the Christians. This Alexander and Hymenaeus what Heresies did they broach after they once fell away? and because they found not Paul as vertiginous & mutable as themselves, they hate, defame, and persecute his person, and blaspheme his Doctrine. Oh how sad a sight it is to behold, that many hopeful Professors formerly, after they are once leavened with the bitter leaven of the Pharisees, how do they in their hearts undervalue and contemn, and it may be in their speech openly cry out of, and seek to put all the disgrace and disesteem upon such faithful Ministers whom themselves did most magnify and prise, judging them worthy of their very eyes in their heads. Oh the unsavoury salt of Error! how doth it infatuate and distaste every thing, till it be cast out to the dunghill. It is a doleful story, that of Valens mentioned Postea nec Arrianus, nec Christianus visus est, licentiam omnibus dedit sua sacra celebrandi gentibus, ac Judaeis, nec non omnibus haere●icis, Idolatricas vanitate à Joviniano destructas reflorescere permissit. Jovis cultum, Dionysii Cererisque sacra non in occulto celebrabant, sed per medias plate●● Bacchantes ubique cur sitabant: cum illis solum inimicum se praebebat qui Apostoliam doctrinam praedicare videbantur. Theod. l. 4. c. 24. before; who having been sound and zealous in the true profession in the time of Julian, yet afterwards being Emperor, having married an Arrian, wife; and being deluded and enchanted with Endoxius an Arrian Bishop; he soon cooled in his affections, and so staggered in his judgement, that they could not tell what to make of him; he was neither Fish nor Flesh, neither Arrian not Christian. But after he fell wholly from his Religion, and gave toleration to all manner of Religions (to every Nation his own Religion) Judaisme, Paganism; all Idolatrous, and whatsoever wicked practices, were permitted freely, only to preach and profess the Apostolic doctrine prohibited: a bitter Persecutor he proved, and at last renouncing God, to the Oracle he went to inquire of the Devil who should be his Successor. 2. To draw to an end. The other part of the Exhortation concerns the Minister particularly. The Text being a charge or exhortation from a Minister to a Minister, from Paul to Timothy, to hold Faith and a good Conscience. Which the Minister must make good 1. Personally. 2. Doctrinally. He must be a man of Conscience for his person, a man for Conscience in his doctrine. 1. In his personal carriage he must be Conscientious, that he may be an exemplary pattern to his flock. If he be thus a Burning light, he shall also be a Shining light to others. The Minister must strive to excel others in every spiritual gift, in this especially. A City set on a hill cannot be hid: He must so walk that they may see the law in his steps as well as in his lips. He is to be as the Sun, the light of the inferior world, is therefore to move regularly, steadily, uniformly, that the Dial's and Clocks below may be set right, when they go along with this Sun. It is said that nothing cuts the Diamond, but the Diamond; I am sure none is so fit to work upon the Conscience of a man, as the man of Conscience. The ministers lips then must disperse knowledge to the People, but his heart must retain Conscience to himself. This little volume, Conscience, he must be exactly read in: whatsoever other volumes he be a stranger to, whatsoever language he be defective in, he must be well acquainted with that of Conscience. It was an excellent speech, that of Jerome, Discamus in terra, quorum Ad Paulin. scientiá nobis perseveret in Caelo. Those things are worth learning on Earth, the knowledge whereof will be of use in Heaven. A saying which famous Paraeus ever had in his mouth, and caused to be written in the public Schools where he read his Divinity Lectures. Learned Beza tells us what was calvin's counsel Cum te 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non vulgari donatum esse videam, quâ saepe ad moximos decipiendos viros abusus est Satanas velim te diligenter cavere, nè te ullis inanibus arguti is irretias. usually to younger Divines; in whom he saw any pregnancy of parts; to take heed of abstruse Questions and unnecessary controversies, lest they should be catched and ensnared in the Toils of wit, and so prove unhappy instruments of Satan to pervert others. And he further reports, he had given the same counsel to himself, which he had observed to his dying day, and did exceedingly bless God for. The want of observing this counsel, was the utter undoing of that Conradus Vorstius, a man otherwise of much acumen, who carried away with the fleetness of his wit, and the niceness of his spirit, after he had read Socinus, and such other corrupt writings, became a pernicious corrupter of the younger Students, who were his hearers, and an occasion of much mischief to the Church. And since that I am speaking to the Minister, I desire to speak two words apart to two sorts of persons that are now in the Ministry. The first is to our younger Timothy's, who as they are to be the Successors of our 1 A particular Exhortation to Timothy. elder Paul's when they die; so are they their hopes and delights, while they are alive. To these we can say nothing but good: Watch you in all things; stand fast; quit you like men; be strong; despise afflictions for the Gospel: Look well to the Charge of God, the Charge of Faith, and of a good Conscience. Take heed to yourselves, and your doctrine: Avoid profane jangling, vain babble, oppositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 6. 21. 1 Pet. 2. ult. 1 Pet. 5. 4. of science, Pseudo science. Study to show yourselves men of God, approved workmen, that need not to be ashamed: Your work and charge is great, but your promised assistance greater, your reward and crown is greatest; I mean not from men, but from the hand of the Archbishop, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as he is called) in the day of his great visitation. Remember that famous Apophthegm of Mr. Perkins which he wrote in the frontispiece of all his books, Minister verbi es, hoc age: Thou art a Minister of the word, mind thy business well. Be sure to hold fast the form of sound words, as being well nourished up in the words of faith and good doctrine, wherein you have made so great a pro-proficiency. Read over & over your Directory, Paul's Epistles to Timothy and Titus. It is the Jesuits instruction to their younger Preachers when they have to do with some persons, as Princes and great ones, to instill Principles into them, quae liberiorem reddunt Conscientiam. Abominate ye such policy and compliance as greatest impiety. In freer and loser times let your principles be the stricter, not the slacker. It is the reproach of some Lawyers, that it may be said of them, they have venalem linguam, a tongue to set to sale: Take heed that it be not said of any Divine, that he hath linguam mercinariam, & animam venalem, a tongue to be hired, and a soul to be sold. Though you may be younger men for Cum ad edificium arbusta succidimus ut prius viriditatis humor exsiccari debeat expectamus; ne si eis recentibus fabricae pondus imponatur, ea ipsa curvarentur, & confracta citius corruant, quae immaturè in altum levata videbantur. Cur non in hominibus ad animarum curas admitiendis custoditur quod in Lignis? Greg. l. 4. ep. 95. years, seek to grow past Neophytes, and younger plants which may be easily plucked up by the roots from the ground they stand upon, or be bend and bowed by any hand as they stand. Gregory very elegantly warneth concerning such as are young and tender Plants, That they be not like green unseasoned Timber, which if put into a piece of building, will warp, and bow, and break, that no weight may be laid upon them. Secondly here I must crave leave to give 2. To Hymenaeus and Alexander. an Item to Hymenaeus and Alexander, who of late Disciples are now become all on the sudden above their Masters, more than ordinary Ministers, who not sent, yet run; not being called, yet they go; and having Jer. 23. 21. left the Anvil and the Forge, have taken the sacred Hammer in hand, Is not my Jer. 23. 29. Word an Hammer that breaketh the Book in pieces? 1. Consider who hath sent you, and given you your Commission. How can they Rom. 10. 15. preach except they be sent? Tell me, when the storm comes, what answer thou canst make to these interrogatories, Jonah 1. 8. Tell us, what is thine occupation? and whence comest thou? what is thy Country? and of what People art thou? 2. Consider whether thy entrance upon the Ministerial Office and employment: can be called a fair entering by the door into the sheep-fold, and not rather a climbing up some other way, by a presumptuous invasion, an audacious intrusion, or an impious irreption as Vzziahs was; to whom the Priests of the Lord said, it did no ways 2 Chro. 26. 16. appertain to him to officiate in that Service▪ lest Gods displeasure break out upon thee, and smite thee with a Leprosy in thy head Leu. 13. 44. 2 Chro. 26. 19 and forehead, for which if thou be not driven out, or shut up, thou mayest infect all others with whom thou hast to do. I confess sometime, as Jerom saith, Ex Lacicis eliguntur Sacerdotes Hieron. ad Gerontiam. Out of Laymen (as he calls them) some have been taken into the Minestery; but then they have been such as were first approved by the Church; and secondly, such as being once made Churchmen, ceased after to be Secular, either Tradesmen, or Statesmen: They might not wear two Swords, and serve two callings; much De Civ. Dei. l. 1 c. 35. In gregibus et armentis aries & taurus corpore et animositate prestantior alios antecedit, homo vero bestiis aliis bestialior tanto indiscretius, et audacius, praeesse praesumit, quanto minùs de virtutum ti●ulis, aut Conscientiae sinceritate confidit. Petrus Blesensis. less, as Austin said of some, Medo Theatra, medo Ecclesias replere. They must be men of approved Gravity and Holiness, and men of considerable abilities. Among the bruit-beasts (said one complaining of like disorder) there is none doth lead and rule, but the stronger, and more generous: and shall he that hath least of skill and Conscience, take upon him to lead and teach men? Nazianzene sadly complained that the Ministry was more dishonoured than any other calling: none would take upon him to be a Painter, or a Tailor, but he who was instructed in those Arts, and had served his time in learning. But, saith he, shall any step to the Ministry all at once. Non elaboratus, sed recens simul satús, et provect us quemadmodum Gigantes finxerunt Poet. Vno die sanctos fingimus eosque sapientes et eruditos esse jubemus, qui nihil didicerunt, nec ad sacer dotium quicquam antè contulerunt quàm ipsum velle. Shall a Saint of a few days standing he put into the Ministry, who brings no other commendations to his works, but only a bare good will, and an impulse of a private spirit. Jerome often complained in many places of his works of the inconsiderate taking in, and preposterous thrusting in of unmeet persons to this employment. Heri Catechumenus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heri sacrilegi, body body Pontifex, heri in Amphitheatro, body in Ecclesia: Vesperi in circo mane in altari. Yesterday scholars, to day teachers; Yesterday at a Playhouse, Tavern, or a Fight; to day in the Pulpit. They understand not the Scripture, saith sacrifici. Docent scripturas quas non intelligunt prins imperitorum magistri quam doctorum discipuli. Jerom. Antèa effundere quam infundi velint, loqui quam audire paratioces, prompti docare quod non didicerunt, etc. he, yet will they presume to interpret Scriptures; and they first commence Doctors among the Ignorant, before they have been Disciples of the Learned. They may reckon themselves full of Charity, saith Bernard, being very forward and liberal in teaching; but they should not instruct till they have been instructed, nor teach till they have heard more, nor guide others till they have learned better to govern themselves. 3. At thy peril howsoever thou art called, gifted, and approved, let me charge thee to take heed of two Rocks, which such as those of your cloth are subject to dash upon; that thou corrupt not the Doctrine of the true Faith, and that thou cast not away the care of a good Conscience. That thou be not one among those many Pastors, to whose charge God lays it: That they have destroyed his Vineyard, Jer. 12. 10. And that your manner of dealing with the Scriptures may not rather be called a paddling with your feet, rather than a fair handling of it, as Ezek. 34. 18, 19 Seemeth it a small thing to you to have eaten up the pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet? And as for my flock, they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet. And so you become not pastors, but Impostores, not Doctores, but Seductores; not Pontifices, but Pontii; not Prelati, but Pilati. It was wittily said of Luther, that the young and unskilful Physician, who Germanicum proverbium ut Lutherns de doctore medicinae juven●, opus ei esse, novo Caemiterio, etc. See M. Bowls in his Pastor Evangelicus. l. 1. c. 13. did more hure than good by his Practice, had need have a new Churchyard, he would kill so many. And of the young and unexperienced Divine, Opus ei esse novo inferno. He had need have a new Region or Plantation in hell, for by his dangerous Preaching he would send a new Legion or Colony thither to furnish it, He would destroy so many. Fourthly, let Hymenaeus & Alexander know this further, if they still proceed to belch forth pernicious errors and blasphemous doctrines, though now there be no Discipline on foot to deliver them to Satan; and though Paul and Timothy are dead and gone (forgottentoo almost by many) yet Paul's sentence here shall reach and overtake them. They who have delivered up the Forts of Christ, and the strengths of the Church, into the hands of Satan, stand (in foro Dei) delivered up to Satan themselves. Lastly, because I would not altogether despair of the return of the worst of these. Paul had yet some hopes left that these might learn not to blaspheme. And some possibility 1 Tim. 1. 20. there is, that even they who are already taken captive by Satan, may recover themselves by repentance, and come to the acknowledging of the truth, out of these snares of the Devil. 2 Tim. 2. 26. So I entreat these men, if they have not altogether made a total shipwreck of faith and conscience, to look well to themselves, whether their preaching be not more out of envy and strife, to add affliction to Paul's Phil. 1. 15. 16. hands, than out of love and sincerity to strengthen Paul's hands? and whether they seek not more to discourage the shepherds, and scatter the flocks, to draw Disciples after themselves, than to bring their Disciples unto Christ Jesus the great shepherd? Cursed be he that doth the work of the Lord Jer. 48. 10. negligently: But more accursed he that doth it Deceitfully. Secondly, To conclude, the other and last part of the Ministers charge is, That he Doctrinally look to good Conscience as the principal part of his Pastoral Charge in respect of others. Take heed to thyself, and to thy Doctrine. You that have entered the Lists, see you make good this Warfare: Let this be your Study, Care, Business, to be acquainted with the Nature, Offices, Work, Businesses, Impediments, Helps, Friends, Enemies, Diseases, Cures of Conscience. Seek in all your Sermons, Conferences, Writings, Debates, Discourses, to Inform, Direct, Convince, Satisfy, Resolve and Establish Conscience. Still strive to speak to Conscience, to thy own first, and then to thy Brothers. This is the most prevalent and comfortable Preaching, when we do not beat the Air, and study to speak only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not face to face, and from the mouth to the ear, but heart to heart, and eye to eye. By this means, warmth comes upon the dead Shunamites son, from the greater warmth of the Prophet. This the lively and Evangelical preaching. Let Conscience be thy Study, Library, Concordance. Let Conscience be thy Text, thy Doctrine, thy Use. Let Conscience be thy first and last and all. Eat up this little Book, and receive it into thy bowels, than Prophecy. To study Books makes the Scholar. To study Men makes the Statesman. To study the Times makes the Politician. To study thy Conscience makes the good Christian. To study thine own Conscience first, and then thy peoples, makes the able and accomplished Minister. ERRATA. PAg. 22. lin. 32. for Uniformity read Unanimity. p. 106. in the margin, read, Sed Pharisaei non-sunt infirmi, sed malitiosi calumniarores, pertinaces nebulones Jubet Dominus ne de eorum scandalo sint soliciti. Other mistakes will not much disturb the sense: what they be, either pardon or amend. PErlegi hunc librum, cui titulus est Good Conscience the strongest Hold: In quo nihil reperio sanae et Orthodoxae fidei contrarium, sed quam plurima quae doctrinam de Conscientia erudite acutè et perspicuè illustrant, quaeque ad vitam piè instituendam maximè conducunt. Faculatem igitur concedo ut typis mandetur. Decemb. 17. 1649. THO: TEMPLE. blazon or coat of arms