into an hatred and dislike of sauing religion and sauing powerfull profession of it Into which who so falles how woefully falls he That scandals do bring this woe vpon the world and proue ruining stumbling blockes thus to make them fall is further cleere by that Mal. 2. 8. Yee are departed out of the way It is a charge vpon the Priests The u Misera eorum conuersatio plebis tuae miserabilis subuersio est Bernard in conuers Pauli ser 1. Priests that preached professed the law they departed out of the way they committed grosse and fowle scandals what was the issue of it A great deale of mischiefe followed vpon it namely a woe an heauie woe vnto the people from their scandals But what was that woe Yee haue caused many to stumble at the Law that is to stumble at true religion and the wayes of God When the people saw the Priests that professed and preacht the Law and who so great Zelots for the Law as they when they saw these Priests to liue so loosely and so scandalously they began to start at it and to question happily whether this Law this religion they preached and professed were of God or no. And if this were their law and their religion for their parts they were resolued neuer to haue to doe with such a Law with such a religion Thus their scandals did stumble thē And thus did their scandals bring an heauie woe vpon the people for what a woefull condition was this thus to stumble at the Law at the true religion of God what was this but to seale vp and make sure their owne damnation for if they would none of the Law they could none of Heauen if shut out of Heauen what remayned but Hell The Lord had it is likely a long while called vpon the people by his Prophets they would not hearken nor repent nor imbrace the truth of God The Lord therefore in his Iustice resolues to be reuenged vpon them by bringing a woe vpon them And what woe would God bring vpon them This woe of stumbling at religion that so hee might make sure worke with them that since they would not be saued when hee offred them saluation therfore now they should neuer be saued But now what course will God take to effect this and bring this woe vpon them He will in his wise prouidence lay the stumbling blocke of the Priests scandals in their way at which they shall so stumble as to dislike the Law and to fall into an vtter distaste of religion by which they should make sure worke against their owne saluation And so woe was vnto the people from the Priests scandals 2. Scandals make way for woe in that they make way to occasion men of the world to fall into the fowle and woefull sinne of blapheming Gods holy Name It is a woefull thing to fall into that sinne especially so to fall into it as to make that the ioy of our hearts which tends to the reproach and dishonour of his Name The Name of God is a glorious and a fearefull Name Deut. 28. 50. and therefore how woefull and fearfull a thing for a man to blaspheme that Name What doth he better then cut himselfe off from all communion with God that blasphemes his Name that flies in his face and triumphes in his reproach It is said of the malicious Iewes Act. 13. 45. that they spake against Pauls doctrine contradicting and blaspheming And marke what followes vers 64. Seeing yee put the word of God from you and iudge your selues vnworthy of euerlasting life loe we turne to the Gentiles See then when they blasphemed what they did They put away the word from them they iudged themselues vnworthy of life they caused God to turue away the meanes of saluation from them Such a case is a woefull case and to this case will contradicting blaspheming of God and his truth and Religion bring men And therefore in this regard are scandals wofull euents because they occasion men to blaspheme and speake euill of God and his truth When Dauid fell into that foule Scandal what followed vpon it See 2. Sam. 12. 14. By this deede thou hast giuen great occasion to the enemies of God to blaspheme Those amongst the people that were haters of true godlinesse and enemies to the powerfull profession thereof and so enemies of God when Dauid fell into this sinne they fell into a woefull case they presently fall a blaspheming of Religion and speaking euill of godlinesse and he that blasphemes godlinesse blasphemes God and so by this meanes causes God in wrath peremptorily to turne from them So Rom. 2. 23. 24. thorough you the name of God is blasphemed amongst the Gentiles So that the scandalous sinnes of the Iewes were stumbling blockes to the Gentiles that made them fall into that fowle sin of blaspheming that must needes make them vnworthy of eternall life 3. Scandals make way for woe in that they make way for the hardning of the hearts and stiffening of the neckes of sinnefull men in their euill wayes It is a very dangerous thing for a man to bee in a sinnefull way but for a man to haue his hand strengthened in his Iniquity to bee hardened in any sinne this is a woefull condition It is the greatest woe and curse that can be to haue ones hart hardened Lam. 3. 64. 65. Render vnto them a recompence O Lord according to the worke of their hands Giue them obstinacie of heart thy curse vnto them Salomon speakes of the plagues in the heart 1. King 8. 38. The plague in the body is a woefull disease and what then is the plague in the heart God threatens Pharaoh with this plague Exod. 9. 14. I will at this time send all my plagues vpon thine heart and see how God did it Exod. 10. 2. Goe into Pharaoh for I haue hardened his heart Therefore the Hardnes or Hardening of the heart is the plague of the heart God sent ten plagues vpon Pharaoh but this plague of his heart in the hardening of it was ten times greater then all the plagues of Aegypt It is that which vsually God premises and fore-sendes when hee meanes to prepare men to temporall destruction When God meanes resolutely to speede a particular person or a whole nation and to bring ineuitable destruction vpon them God first makes way for it by the hardening of mens hearts Exo. 14. 17. When God would get himselfe honour in the destruction of Pharaoh and the Aegyptians I will saith hee harden their hearts and they shall follow them and I will get me honour vpon Pharaoh So Iosh 11. 19. 20. Not a City that made peace with the children of Israel saue the Hiuites the Inhabitants of Gibeon They tooke all in battell But why did not other Cities doe as the Gibeonites why did not they submit and seeke their peace Because God had a purpose they should bee destroyed and to make the surer way for it gaue
latitude within the compasse whereof I will bring both those forenamed and all other materiall points which this Protestation doth afford CHAP. II. Conscience described THe maine subject of this Protestation and the ayme of this following discourse being concerning a good Conscience for the more orderly handling thereof consider these specialls 1. What Conscience is 2. What a good Conscience is 3. How a good conscience may be gotten and kept The meanes of it 4. How a good Conscience may be knowne The marks of it 5. The Motives to get and keepe a good Conscience 1. What Conscience is It may be thus described Conscience is a power and faculty of the soule taking knowledge and bearing witnesse of all a mans thoughts words and actions and accordingly excusing or accusing absolving or condemning comforting or tormenting the same I know there be other definitions given by others more succinct and neat but I rather chuse this though it may be not altogether so formall to the rules of Art The rules of love and profit many times may make bold to dispence with rules of Art So I may be profitable I care the lesse to be artificiall It may suffice that this description is answerable to that Auditory for whose sake it was first intended A plaine familiar description agrees well enough with such a people For the better conceiving of it let it be taken in pieces and every parcell viewed severally It is a faculty or power of the soule It is therefore called the Heart 1 Ioh. 3. 20. If our heart condemne us Eccl. 7. 22. Thine own heart knows that thou thy selfe likewise hast cursed others that is thine own Conscience knowes It is also called the spirit of man 1 Cor. 2. 11. For what man knowes the things of a man save the spirit of man which is in him And Rom. 8. 16. The spirit it selfe beares witnesse with our spirit that is with our Conscience Not that Conscience is a spirit distinct from the subject of the soule as Origen mistooke but because it is a faculty of the soule therefore the name that is oft given to the soule is given to it If it be asked in what part of the soule this facultie is placed we must know that Conscience is not confined to any one part of the soule It is not in the understanding alone not in the memory will or affections alone but it hath place in all the parts of the soule and according to the severall parts thereof hath severall Offices or acts Taking Knowledge Eccl. 7. 22. Thine owne heart knowes Conscience is placed in the soule as Gods spy and mans superiour and overseer and inseparable companion that is with a man at all times and in all places so that there is not a thought word or worke that it knowes not and takes not notice of So that that which David speakes of God himselfe Psa 139. 3 4. Thou compassest my heart and my lying downe and art acquainted with all my wayes for there is not a word in my tongue but loe thou knowest it altogether Whither shall I goe from thy spirit If I ascend up to heaven c. The same may be also said of conscience Gods deputy it is acquainted w th al our waies not a motion in the mind nor a syllable in the mouth to which it is not privy yea it is thus inseparably present with us not only to see but also to set downe to register and to put downe upon Record all our thoughts words and works Conscience is Gods Notary and there is nothing passes us in our whole life good or ill which Conscience notes not downe with an indeleble character which nothing can raze out but Christs Nam quocuÌ„que me verto vitia mea me sequuntur ubicunque vado conscienscia mea me non deserit se praesens adsistit quicquid facio scribit Idcirco quaÌ„quam humana subterfugiam judicia judiciuÌ„ propriae cons â—ugere non valeo Et si hominibus celo quod egi mihi tamen qui novi maluÌ„ quod gessi celare nequeo Bern. de inter Com. cap. 31. bloud Conscience doth in this kind as Iob wishes in another Iob 19. 23 24. Oh that my words were now written Oh that they were printed in a booke That they were graven with an iron pen laid in the rock for ever Conscience prints and writes so surely so indelebly yea it writes mens sins as Iudah his sin was with a pen of iron with the point of a Diamond and they are graven upon the Table of their hearts Ier. 17. 1. Conscience doth in our pilgrimage as travellers in their journey it keepes a Diary or a journall of every thing that passes in our whole course it keepes a booke in which it hath a mans whole life pend In regard of this office conscience is placed in the memory and is the Register and Recorder of the soule And bearing witnesse This we find Rom. 2. 15. Their conscience also bearing witnesse Rom. 9. 1. My conscience also bearing me witnes 2. Cor. 1. 12. This testimony of our conscience And this the end of the former office of the conscience For therefore it is exact and punctuall in setting downe the particulars of a mans whole life that it may bee a faithfull witnesse either for him or against him For a faithfull witnesse cannot lie Prou. 14. 5. This office it is ready to doe at all times Peccata mea celare non possum quoniam quocuÌ„que vado coÌ„sc mea mecum est secum portans quod in ea posui sive bonum sive malum servat vivo restituet defuncto depositum quod servanduÌ„ accepit Bern. Med. de vot cap. 14. of triall affliction and most of all at the last day the day of iudgement when it shall be more solemnly called in to give in evidence Rom. 2. 15. 16. Their conscience bearing witnes c. In the day when God shall iudge secrets of men At that day it shall especially witnes either for or against a man if our life and actions have beene good it will then doe like the true witnesse Pro. 14 25. A true witnes delivers soules If wicked ungodly it will deale with it as Iob complaines God did with him Iob 10. 17. Thou renewest thy witnesse against me It will testifie according to every mans deeds And this testimonie of conscience is without all exception for in the mouth of two or three witnesses every word shall stand and conscience as our common saying is is a thousand witnesses for it is an eye-witnesse of all our actions yea a pen-witnes bringing testimonie from the authentique Records and Register of the Court of Conscience Concerning this testifying office of Conscience that place is worth the noting Esa 59. 12. For our transgressions are multiplied before thee our sins testifie against vs for our transgressions are with vs and as for our iniquities we know them By which place wee may know the
could not see any such filth in his face though an hundred should offer to beare him downe to the contrary yet would hee beleeve his owne eyes before them all So here when at any time foule mouths are open and spare not to cast aspersions upon innocency and to lay scandalous things to a mans charge then a man by looking into his conscience can see himself and can find whether he be guilty or not and seeing himselfe in that water or in that glasse to be cleare from that dirt and filth which malice would cast in his face it so fils his heart with comfort and confidence as makes him treade all reproach and false judgement of man vnder his foot This appeares by the contrary Let man bee praised and magnified ever so â—et ever so much good be spoken of him and ever so much worth be attributed to him yet if his owne heart tell him that all is falsely spoken of him and there is indeed no such matter in him he Non ideo bona est coÌ„scientia mea quia vos illam laudatis Quid enim laudatis quod non videtis Aug. de ver dom ser 49. Si autem noÌ„ aureÌ„ solam percutit iracundia criminantis verumetiam coÌ„scientiam mordet veritas criminis quid mihi prodest si me coÌ„tinuis laudibus totus mundus attollat Ita nec malam coÌ„scientiam sanat praeconium laudaÌ„tis nec bonam vulnerat conviciantis opprobrium Aug. contra lit petil l. 2. In omni quod dicitur semper tacite occurrere debemus ad mentem interiorem testem judicem requirere Quid enim prodest si omnes laudant conscientia accusat aut poterit obesse si omnes derogent sola conscientia defendit Greg. sup 125. hom 6. hath at all no true comfort in all the good words of the world Prov. 27. 21. As the sining pot for silver the furnace for gold so is a man to his praise that is a man is to try his praise that is given him and if his conscience tell him it is undeserved hee is to separate this drosse of flattery from himselfe All the commendations and admirations of the world what comfort can they yield whilest a mans conscience tels him that they are all but lying and glavering flatteries what though the poore multitude feeling the swette and refreshment of a Pharisees almes doe canonize a Pharise for a Saint yet what is he the better or what comfort hath hee the more whilest his owne conscience reproaches and reproves him and tells him that hee is a vain-glorious hypocrite and that though these whom hee feeds send him to heaven yet hee shall have his portion with hypocrites and unbelievers What is a man the better for a flattering Funeral commendation whilst in the meane time he is under the reproach and torture of his conscience in the place of torment How many a man is there that hath the good word of all men no man speakes well of him but yet in the meane time his owne heart gives him bitter words and rates him to his face How well contented would such a one be and what an happy exchange would he hold it to have all the world raile on him and slander him so his own conscience would but speake friendly and kindly to him so he could find hony from his conscience he would not care what gall he had from the world Experience lets us see that such as have beene malevolent and injurious against others innocencie though they have been abetted and borne out by their umpires and advocates that for handfulls of barley and scraps and crusts have laboured to maintaine ill Causes and worse persons yet they have had no peace nor rest of heart Their advocates have bid them sit downe with rest and victory the day is theirs they have cheered them and striven to deserve their fee and yet their guilty Clients being netled with the inward guilt of their consciences have still beene haunted with a restlesse and perplexed unquiet spirt which others made guilty and censured for offenders by such mercenarie umpires have possessed their soules in patience and have been cheerfull and merry-hearted from the comfort of their owne innocent and cleare consciences So that looke as the naughty conscience can speake no comfort though all the world speake well of it so contrarily though all the world reproach censure slander c. yet a good conscience Foelix conscientia non sibi in aliquo conscia quae non proprium judicium nec alienum veretur Bern. de Consc Beata plane quae non alienis aestimatur judiciis sed domesticls percipitur sensibus tanquam sui iudex Neque enim popularis opiniones pro mercede aliqua requirit neque pro supplicio pavet Ambros de offic l. 2. c. 1. Non possunt aliena verba crimen affigere quod propria non recepit conscientia Ambros in Psal 38. can and will speake peace and comfort to a mans heart The Corinthians did exceedingly slight Paul Hee was this and hee was that but how was he affected with it See how 1 Cor. 4. 3 4. But with me it is a very small thing that I should be judged of you I know full well what your censures are and what sentence you passe upon me but know ye that I no whit at all regard the same I make no reckoning thereof at all Why might the Corinthians say do ye count us so silly and so injudicious Nay sayes Paul I speake it not as if you were sillier than others with me it is a small thing to bee judged of you or of mans judgement let them be the most wise and judicious that are in the world or of mans Day though by men convened in solemne manner for judgement I passe not what their censure is I regard not their mis-judgings of mee I but what makes Paul thus slight mens judgement of him That in the fourth verse I know nothing by my selfe mine owne conscience judges me not nor sentences mee that layes no such thing to my charge and therefore so long as my conscience is on my side I regard not a whit what the world judges Now then see what a Motive this is to get and keepe a good conscience As we would be glad to have comfort and confidence against the malice of opprobrious tongues as wee would have a counterpoison against their venome so get a good conscience Here is that which may make us in love with a good conscience Reproach must full often be the portion of Gods deare children Israelites shall be for ever an abomination to Aegyptians And though the Aegyptian dogges moved not their tongues against Israel Exodus 11. 7. yet dogged Aegyptians will move their tongues and their teeth too The Apostles must be counted the filth of the world and the off-scowrings of all things 1 Corinth 4. 13. The Lord Iesus himselfe dranke of this cup Psal 22. 6 7. I am a
heart One blow on the heart or with the heart is more painefull than an hundred on the face and as Rehoboam speaks of himselfe 1 King 12. 10. so consciences little finger is thicker heavier and more intollerable than both Ananias his hands and loynes Now then here is the case If Paul will stand to his conscience then Ananias his fists will be about his eares If Paul do forsake or flawe good conscience for feare or for the favour of Ananias then will consciences fist be about his heart Now then if no remedy but a man must have blowes it is good wisedome to chuse the lightest fist and the softer hand and to take the blow on that part that is best able to beare it with most ease The face is better able to abide blows than the heart and Ananias his blowes are but fillips to the clubbing blowes of conscience We would scarce judge him a wise man that to avoyd a cuffe on the eare would put himselfe under the danger of a blow with a club Here is that then that may make us to compose our selves to patience and to grow to an hardinesse and a Christian resolution Better ten blowes on the face than one on the heart Better an hundred from Ananias than one from conscience that will lay on load let the world smite yet mine heart smites not yea that strokes and comforts whilst the world strikes and threatens Therefore being smitten in case of conscience rather than give out do as our Saviour bids in another case Math. 5. 39. Whosoever shall smite thee on the right cheeke turne to him the other also 2. Consider that in the next verse God shall smite thee God hath smiting fists as well as Ananias Let him smite but yet there will come a time that God shall smite him God will call smiters to a reckoning 3. Consider that of David Psal 3. 7. Thou hast smitten all mine enemies upon the cheeke bone thou hast broken the teeth of the ungodly God will not onely smite the enemies of his people but will smite them with disgrace as it is a matter of vile disgrace to have a boxe on the cheeke and hee will give them such a dust on the mouth as shall dash out their very teeth he will lay heavie and disgracefull judgements upon them as he did upon Absolom of whom David speakes May it ever be thy lot to see good conscience under the fists of smiters be not discouraged start not stumble not at it Bee not ready to inferre It is in vaine to cleanse a mans conscience and wash his hands in innocencie But consider that this hath been ever the worlds madnesse and the ancient lot of a good conscience either to bee smitten with adversaries hands or varlets tongues CHAP. XVII The impetuous injustice and malice of the adversaries of a good conscience AS we have seene the entertainment a good conscience meets withall in the world so we may here further see the inordinat violences that the enemies and haters of a good conscience are carried with Therefore out of this insolent Injunction of Ananias we may in the second place observe The heady violence and impetuous injustice Doct. 2 of the adversaries of good conscience Smite him on the mouth A man would not imagine that hatred and malice against goodnesse should so transport a man as to make him run into so much so open so grosse Injustice Doe but examine the fact and you shall see a strange deale of injustice therein 1. Who is he that bids smite The high Priest He had a better Canon to live by Mal. 2. 6. He walked with me in peace and equity So Levi walked so should Gods Priests walke also And that Canon of Paul for the Ministry of the Gospel held no lesse good for the Ministry of the law That he should not be soone angry no striker Tit. 1. 7. How haps it then that the High Priest is thus light fingred Smite him on the mouth Oh! shame that such a word should come out of a Priests especially the High Priests mouth 2. Who must be smitten Paul an Innocent Foule injustice Questionlesse if Paul had offered such measure but to Ananias his dog to have smitten him for nothing but out of his meer spight Ananias would have judged him a dogged fellow And would Ananias use an innocēt person as he would be loth a man should use his dog 3. Where must this blow be given In open Court where they were all convened to doe justice Still the worse If he had commanded him to have been smitten in his private Parlour it had been unjustifiable but to smite him in open Court and to doe injustice in the place of Iustice this is deepe injustice The place he sate in the gravity of his person Gods High Priest the solemnity of the administration of justice all these might have manacled his hands and have a little tempered and bridled his spirit A foule indignity for the Iudge of Israel to bee smitten on the cheeke Mic. 5. 1. As foule an iniquity for a Iudge of Israel to smite on the mouth wrongfully and in an open Court of Iustice What an indecent thing for a Iudge to goe to cuffes on the Bench What an intemperate and a vindictive spirit argues it But what is the Indency to the Injustice And what Injustice to that which was done upon the Bench Of all wormwood that is the most bitter into which justice is turned 4. For what is the blow given For a good conscience What And hath Gods High Priest no more conscience than so his place teaches him to bee a Protector Defender and an Incourager of good conscience His whole office is matter of conscience and will he that should teach maintaine and incourage good conscience will he smite men for good conscience What is this but Is 58. 4. To smite with the fist of wickednesse 5. When is the blow given When he is begining to plead his own innocencie to speake in his own defence More injustice yet Did not Nicodemus speake reason Ioh. 7. 51. Doth our Law judge any man before it heare him Nay if Ananias have no regard to Gods Law as it seemes hee hath but a little that will smite a man for good conscience yet what will he say to Caesars Law Act. 18. 25. Is it lawfull for you to scourage and so to smite a man that is a Roman and uncondemned and unheard To judge and condemne a man unheard is deep Injustice but far deeper to punish and execute him Will hee hang a man and then try him Lo here indeed a right unrighteous Iudge that feares neither God nor man that regards neither Gods Law nor Caesars To have done by Paul as Gallio did Act. 18. 14 16. When Paul was about to open his mouth to drive him and the rest from the judgement-seat this had beene injustice but when Paul opens his mouth to speake for himself for Ananias to stop
the people should goe Sacrifice but hee cannot abide that Moses should bee so peevishly precise that not an hoofe should be left behind Alas an hoofe is but a toy not worth the mentioning what need Moses bee so strict as to stand upon an hoofe Yet a good conscience will stand upon it having Gods Commandement and will make conscience as well of carrying away hoofes as of whole bodies of Cattell It is with a good conscience as it is with the apple of the eye of all the parts of the body it is the most tender not onely of some great shives or splints under the eye-lid but even the smallest haire and dust grieves and offends it It is so with a tender good conscience not onely beames but also moates disquiet the eye of a good conscience and not onely greater and fouler Sinnes but even such as the world counts veniall trifles doe offend it A good conscience straines not onely at a Camell but at a Gnat also Neither doth our Saviour blame the Pharisees simply for straining at a Gnat but for their hypocrisie who would pretend conscience in smaller things and meane while made none in the greater for otherwise a good conscience indeed hath a narrow passage for a Gnat as well as for a Camell The least corne of gravell galls his foot that hath a strait shooe but hee that hath a large wide shooe slopping about his foot it is no trouble to him It is just so with consciences good and evill A Gnat is but a small thing yet Pope Bol. pag. of Popes pag. 97. Hadrian the fourth was choakt with a Gnat and one Flye though but a small thing to a whole boxe of oyntment yet dead Flies as small things as they are cause the oyntment of the Apothecarie to send forth a stinking savour Ec. 10. 1. and so doth a little folly though but little doe a great deale of hurt And therefore a good conscience lives by Salomons rule Give not water passage no not a little And take not onely the Foxes but the little Foxes which spoyle not onely the Vines but the tender Grapes Cant. 2. 15. It knowes a little will make way for much Pharaoh is content that the people the men should go sacrifice Ex. 10. but their little ones should not goe he knew if hee had but their little ones with him he should be sure enough of their return therefore Moses will not onely have the men goe but their little ones also And therefore a good conscience deales with Satan as Marcus Arethusius dealt with Putantes pauperem vel medietatem petebant pecuniarum novissime vel paueum aliquid exigebant Quibus ait nec obolum unum pro omnibus dabo Hist Tripart lib. 6. cap. 12. his tormentours who having pulled downe an Idolatrous Temple and being urged by them to give so much as would build it up againe refused it They urged him to give but halfe hee still refused they urged him at last to give but a little towards it but he refused to give them so much as one halfe-penny No not an halfe-penny sayes he for it is as great wickednesse to conferre one Ad impietatem inquit obulum conferre unum perinde valet ac si quis cōferat omnia Theodor. lib. 3. cap. 7. halfe penny in case of Impiety as if a man should bestow the whole What was a poore halfe-penny it was a very small matter specially considering in what torture he was from which an half-penny gift would haue released him Indeed an half-penny is but a little but yet it is more then a good Conscience dares give to the maintenance of idolatrous worship A good conscience will not give so much as a farthing token to such an use as little a thing as it is For he that is faithfull in that which is least is faithfull also in much and he that is unjust in the least is unjust also in much Luke 16. 10. Even the least things are as great trials of a good conscience as the greatest A good Conscience will not greatifie Satan nor neglect God no not in a little Put mens consciences now vpon this triall Who crakes not of his good conscience there be none if they may bee beleeved but they have good Consciences But why are they good They can swallow no Camells Well yeeld them that though if their entrals were well searcht a man might finde huge bunch backt camells that have gone downe their gullets They can swallow no camells but what say they to gnats can they swallow them Tush Gnats are nothing whole swarmes of them can goe downe their throats and they never once cough for the matter Foule and grosse scandalls such as are infamous amongst meere heathen such Camells they swallow not but what say they to unsavorie and naughtie thoughts which their hearts prosecute with delight what say they to them Gnats doe not swarme more abundantly in the fennes then such vile thoughts doe in their hearts The prodigious oaths of wounds blood the damned language of Ruffians and the Monsters of the earth Oh their hearts would tremble to have such words passe out of their mouths but yet what say they to the neater and civilified Complements of Faith and Troth Tush these are trifles meere Gnats alas that you shall stand upon such niceties To rob a man upon the high way or to breake up a mans house in the night this is a monstrous Camell but in buying and selling to over-reach a neighbour a shilling or two a penny or two what say they to that Oh God forbid they should be so strictly dealt withall that is a small thing their throats are not so narrow but these Gnats will goe downe easily enough To beare false witnesse in an open Court of Iustice or to be guilty of pillory-perjury these bee foule things but to lye a little for a mans advantage or to make another man merriment what thinke they of this This is a very Gnat they are ashamed to straine thereat Tell many a man of his sinne in which he lyes that his sinne and a good conscience cannot stand together what is his answer but as Lot of Zoar Is it not a little one Gen. 19. 20 But the truth is that these little ones are great evidences of evill conscience It is but a dreame to thinke our consciences good that make no conscience of small sinnes and duties The conscionable Nazarite now did not only make conscience of guzling and quaffing whole cups of wine but of eating but an huske and a kernell of a Grape What a trifle is the kernell of a Grape and yet a good conscience will care to please God as well in abstinence from the kernell as from the cup. Indeed when David had defiled and hardned his conscience with his adultery then hee could cut Vriahs throat and his heart smites him not for it but when under his affliction his conscience was tender and good his heart smites him
but for cutting Sauls coat 1 Sam. 24. 5. See the nature of a good conscience it will smile not onely for cutting Sauls throat but for cutting Sauls coat but for an appearance vpon a suspicion and but a iealousie of evill Paul speakes of a pure Conscience 2 Tim. 1. 3. Now it is with the pure conscience as it is with pure Religion Iam. 1. 17. Pure religion and undefiled is to keepe á mans selfe unspotted of the world It hates not onely wallowing with the Sow in the mire but is shie of very spots and hates not only the flesh but the garment not onely that is grosely besmeared but which is but spotted with the flesh Iude 23. according to that Ceremonial Levit. 15. 17. And this is that which differences civility and a good Conscience Civility shunnes mire but is not so trim as to wash off spots this is the pure Religion of a pure Conscience Pure Religion and nndefiled is to keep a mans selfe unspotted therefore they who are not unspoted are not undefiled but if their consciences be but spotted yet are they defiled Mens consciences are as their Religion is and pure Religion is spotlesse Yea to close this point the greatest evidence of a good conscience is in making Conscience of small things Whilst Probat enim etiam in majoribus si res exigat executorem se idoneum fore à quo minora compleantur Salvian de provid l. 3. men feare great sinnes or are carefull of maine duties it may bee their reputation and credits may sway them which otherwise would be impeached So that in them it may be a question whether it be Conscience or Credit that is the first mover but in smaller things where there is no credit to be had nay for scrupling whereof a man may rather receive some discredit from the world here it is more evident that good Conscience sets a man on This then is a note of a good Conscience to make Conscience as of small duties so of small sinnes as hee that feares poison feares to take a drop as well as a draught and men feare not onely when a firebrand is thrust into but when a sparke lights upon their thatch CHAP. VIII Three other notes of a good Conscience A Third note of good conscience may be this It loves and likes a Ministry and such Ministers as preach and speake 3. Note of good conscience To love a Ministry that speaks home to the conscience to the Conscience It likes such a dispensation of the Word as comes home to it whether for direction or reproofe The Word is the rule of conscience and a good conscience is desirous to know the rule it must live by The Word must judge the conscience this every good conscience knowes and therefore grudges not to be reproved by it as knowing that if it will not abide the Words reproofe it must abide the Words iudgement Therefore a man with a good conscience speakes as Samuel Speake Lord thy servant heares He can suffer the words of exhortation and not count himselfe to suffer whilst it is done He is of Davids minde Let the righteous smite me and it shall be a kindnesse let him reproue me and it shall bee an excellent oyle which shall not breake mine head Psal 141. 5. It is with good conscience as with good eyes that can abide the light and can delight in it whereas sicke and sore eyes are troubled and offended therewith A sound heart is like sound flesh that can abide not onely touching but also rubbing and chafing and yet a man will not bee put into a chafe thereby whereas contrarily if the least thorne or vnsoundnesse bee therein Tu scis Deus noster quod tunc de Alipio ab illa peste sanando non cogetaverim At ille in se rapuit meque illud non nisi propter se dixisle credidit quod alias acciperet ad succensendum mihi accepit honestus adolescens ad succensendum sibi ad meardentius diligendum Aug. conf lib. 6. ca. 7. a touch at vnawares provokes a man if not to smite yet to angry words and language of displeasure Vnsound flesh loves to be stroakt and to be handled gently the least roughnesse puts into a rage That is the ingenuity of a good conscienence which was the good disposition of Alipius when hee was vnwittingly taxed by Augustine for his Theatricall vanities hee was so sarre from being angry with him though he conceived him purposely to ayme at him that hee was rather angry with himselfe and loved Augustine so much the better Put mens consciences vpon this triall and we shall see what the consciences of most men are Let a man preach in an vnprofitable maner let him spend himselfe in idle curiosities and speculations let him be in combate with obsolete or forraine heresies so long their Minister is a faire and a good Churchman But let him doe as God commands Ezekiel to doe Ezek. 14. 4. Answer them according to their Idols preach to their necessities let him call them and presse them to holy duties and reprove them for their vnholy practises and make knowne vnto them what evill consciences they have what then is Scio me offensurum quam plurimos qui generalem de vitiis disputationem in suam referunt contumeliam dum mihi irascuntur suam judicant conscientiam multoque prius de se quam de me judicant Hieron ad Rustic Monach. their carriage and behaviour Even that Amos. 5. 10. They hate him that rebukes in the gate and they abhorre him that speaks vprighly This Ministry that comes to the conscience will not downe with them It lets in too much light vpon them and Ahab hates Micaiah for drawing the curtains so wide open he cannot endure such punctuall and particular preaching that clappes so close to his conscience A plaine signe that Ahab hath a rotten and an vnsound Conscience Micaiah could not be more punctuall with Ahab then Isaiah was with Hezekiah Isa 39. 6 7. And yet what sayes Hezekiah Good is the word of the Lord which thou hast spoken as if he had said a good Sermon a good Preacher all good Whence comes this good entertainment of so harsh a message Hezekiah had a good Conscience and therefore though the message went against the haire yet he could give good words Let the righteous smite mee and it shall be a kindnesse Psal 141. I but that is whē the righteous smites the righteous what if the Prophet smite Amaziah he will threaten to smite him againe 2 Chron. 25. 16. Forbeare why shouldest thou be smitten Why if Paul preach of a good Conscience and so make Ananias his Conscience to smite him Ananias will commaund the standers by to smite him on the mouth Now let all the standers by judge whether Ananias have any good Conscience in him who cannot brook the preaching of good Cōscience Let men professe they know God as long as they
Iesus with the palme of his hand c. Lu. 22. 63 64. And the men that held Iesus mocked him and smote him And when they had blind-folded him they stroke him on the face He felt the weight of their fists for the same quarrell that Paul did So it was fore-prophecied of him Isa 50. 6. I gave my backe to the smiters and my cheeks to them that plucked off the haire It was the kindnesse that Zidkiah could afford Micaiah 1 King 22. 24. He went neere and smote him on the cheeke it was the thanks the Prophet was like to have for the discharge of a good conscience 1 Chr. 25. 16. Forbear why shouldst thou be smitten It is that of which Iob cōplained so long since Iob 16. 10. Mine enemie sharpens his eyes upon me they have gaped upon me with the mouth they have smitten me upon the cheeke reproachfully The same portion shall the Prophet Ieremy meet withall Ier. 20. 2. Then Pashur smote Ieremiah the Prophet What was the quarrell That in the former vers Hee heard that Ieremiah had prophecied these things Only for discharging his conscience for the conscionable dispensation of Gods truth And as sometime they smote him on the mouth so somtime they smote him with the mouth Ier. 18. 18. Come let us devise devices against Ieremiah come let us smite him with the tongue and let us not give heed to any of his words And why would they smite him with the tongue Onely for his conscience and fidelity in his Ministery There is mention made of two false Prophets against whom an heavie judgment is threatned Ier. 29. 21 23. Ahab Zedekiah two base scandalous debauched persons who committed villany in Israel and committed adultery with their neighbors wives The Prophet Ieremy he out of conscience fulfils his Ministry see how light-fingred Pashur is he hath fists for Ieremies face and stocks for his heeles but in the meane time Ahab Zedekiah they may whore play the villains and they feele not the weight of his little finger If his fingers must needs be walking there is worke for them there he may strike and stocke with credit But there is no such zeale against them No such dealing with them Zedekiah and Ahab may be in good tearmes of grace with Pashur whilst Ieremiah must have blowes on the face ly by the heeles So well can wicked men brook villany and any wretched courses better than they can a good conscience Pashur can better endure an aduletrous whoremaster than an honest conscionable Prophet villaines may wall at liberty whilst a good conscience shal sit in the stocks Heere then is the portion a good conscience may look for from the world The better conscience the harder measure For which of my good works do ye stone me saith our Saviour Ioh. 10. 32. A strange recompence for good works and yet oft-times the best recompence and reward that the world can afford good works and a good conscience stones and strokes And if so be that feare of law and happy government bind their hands yet then will they bee smiting with the tongue and if the law keep them in awe for smiting on the mouth yet then will they do what they dare they will smite with the mouth A faire Item to all that meane to undertake Vse 1 the profession and courses of good cōscience Do as many do in case of marriage before they affect the person they first consider how they like the portion So heere before thou meddle with good conscience thinke with thy selfe what is her portion and if thou like not that it is but a folly to think of a good conscience Do as our Saviour advises Luk. 14. 28. Sit down first count the cost and whether thou be able to endure that cost or no. Ananias hath a fierce spirit and a foule heavie fist Pashur is a club fisted fellow and the spitting adders of the world will smite their sting deepe Suppose a good conscience may speed better as having the protection of Christian government yet this it must reckon upon and it must account of the hardest Therfore think before hād before you meddle with it how you can beare the fists and blowes of smiters if ever you should come under them I may say here as our Saviour did to the Sons of Zebedeus Mat. 20. 20 21. Ye know not what ye aske Are ye able to drink of the cup that I shall drink of and to be baptized with the baptisme that I am baptized with Many say they desire to enter the courses of a good conscience but doe not well know nor well weigh what they desire Consider with your selves Are ye able to drink of the cup that a good conscience shall drinke of Can ye be baptized with the baptisme that a good conscience must be baptized with Can ye indure the smart of Ananias blows Can ye bear the load of Pashurs club fist Think upon this aforehand and weight it well this is that you must make account of that will set upon the courses of a good conscience Is this the portion of a good cōscience see then what a good measure of Christian Vse 2 resolution they shall need to have that take the profession of it upon them Be shod with the shoos of the preparation of the Gospel Eph. 6. 15. Grow marveilous resolute to harden thy self and to harden thy face against all enemies fists blows whatsoever that though Ananias should dash thee on the face yet he might not dash thee and thy good conscience out of Countenance Thus did our Saviour Is 50. 6. I gave my backe to the smiters and my cheeks to them that plucked off the haire I hid not my face from shame and spitting But how was hee ever able to endure all this See vers 7. I have set my face like a flint and I know that I shall not be ashamed So must thou doe that meanest to keepe a good conscience Get a face and a fore-head of flint that enemies may as soone cracke a flint with their knuckles as by their violence and injuries drive thee from a good conscience Get an Ezekiels face Ezek. 3. 9. Make thy forehead as an Adamant harder than a flint Steele and flint thy face with all heroicall resolution A face of flesh will never endure but a face of flint will hold Ananias fist tacke let him strike while he will he shall sooner batter a flint with his fist than stir a resolved conscience out of its station But believe me these be hard things to Quest undergo who will be able to abide such hard measure how therefore may one grow to such resolution to abide the worlds fists the smart of their smiting 1. Consider that conscience hath fists Answ as well as Ananias 1 Sam. 24. 5. 2 Sam. 24. 10. Davids heart smote him And what are Ananias his blowes on the face to the blowes of conscience at the