a carnall legall abject and low spirit and boldnesse loosenesse frollicknesse accounted Gospell-like walking and the onely proofe of our Redemption and the best Plerophory But know the grace of God teacheth us another Lesson It Tit. 2. 12 13. teacheth us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world The righteous God loveth righteousnesse Psal 11. 7. And with the pure God the Holy One of Israel nothing is approved but purity This is his Image this his Superscription Nothing but this is Gods and to be rendered to God The Kings Coyne hath his Image within as well as his Superscription without the Ring the Christian must have his Image within or it is in vaine to subscribe our selves and to be surnamed by the Es 41. 5. name of Israel The right faith of the Gospell is purifying faith Acts 15. 9. Gospel hope is purifying hope 1 Joh. 3. 3 True love pure love 1 Pet. 1. 23. Our Religion must be pure Jam. 1. 27. Hearts pure Jam. 4. 8. Mindes pure 2 Pet. 3. 1. Wayes pure Psal 119. 1. Hands pure Psal 24. 4. Prayer pure Job 16. 7. Incense pure Malac. 1. 11. Indeed all must be pure King Soloâ—â—â— had not a Vessell in either of his houses that at Jerusalem or that of the Forrest of Lebanon but was all of pure Gold he would be served in no other 1 Kin. 10. 21. God will have no other Vessell in either of his Houses that of Jerusalem the Church Triumphant or this Countrey-house as I may call it in the Forrest of Lebanon the Church Militant but what is of pure Gold of beaten tryed and refined Gold Silver was nothing esteemed in the dayes of Solomon Civility and externall Morality is too meane for God too base to enter Heaven The Kings Coyne I said before hath his Image on it it hath first his Image on the one side and then the Kings Armes or the Kingdomes Armes on the other Such is the right Christian he hath this Image and Effigies of God Purity and Righteousnesse stamped on the one side of his conscience and the Kings Armes or the Kingdom of Heavens Armes on the other Peace and Joy in the Holy Ghost The Kingdome of God saith the Apostle or if I may so call them the Effigies and Armes of the Kingdom is Righteousnesse and Peace Joy in the Holy Ghost Rom. 14. 17. It is observed that the floore of Solomons 1 Ki. 6. 30. Temple was overlaid with Gold both within and without that is to say both the Sanctum Sanctorum and the Atrium sacerdotum the Court of the Priests as it is called 2 Chron. 4. 9. Although the Great Court called the Atrium Populi were not so So it is the minde and will of God that not onely those holy glorified Saints that are within the Vayle of the Sanctum Sanctorum and the Church Triumphant but all those within his true Church distinguished from the world should have the same purity and holinesse although not the same measure Purity is the floore and paving of both Militant and Triumphant Church CHAP. VII Of the sincere Conscience NExt to pure conscience comes the sincere being much alike often taken promiscuously one for the other but though they may never be divided and parted may thus be distinguished Pure is opposed to what is filthy defiled uncleane profane impure Sincere Purity and integrity how they differ is opposed to false deceitfull counterfeit hypocriticall imaginary Every sincere man is really pure and endeavours so to be found but every pure-seeming person is not sincere nor doth intend so to be Sincerity is the glory of purity and of conscience and of every person grace or action It must be sincere faith if any 1 Tim. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith unfaigned Sincere love if any 1. to Christ Eph. 6. 24. Grace to all them that love the Lord Jesus in sincerity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. If to men Rom. 12. 9. Let love be without dissimulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good Hezekiah whatever he did he did in his integrity and with all his heart and so he prospered 2 Chron. 31. 21. The sincere is ever a good conscience no sooner sincere but presently good no longer good then can be called sincere Sincerity is the soundnesse health and right constitution of conscience Sincerity here is all our Gen. 6. 9. Job 1. 1. perfection Noah Job and others were called perfect in their generations onely because upright and sincere Sincerity is Earths highest perfection we cannot go higher Innocency was Paradises purity is Heavens Of this conscience Paul speaks 2 Cor. 1. 12. Our rejoycing is this the Testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world c. In which words foure things are very remarkable 1. What is the best temper and complexion of conscience 2. What the clearest markes and best proofes to evidence it 3. What is the worst disease and most destructive enemy to it 4. What is the fruit and benefit of it 1. The temper of the best conscience is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly sincerity or as the words are The sincerity of God in all our conversings with men 2. The clearest markes of this sincerity are naked and downright simplicity simplicity of God as it is called and the grace of God 3. The most common but dangerous enemy to conscience which is ever the bane and death of sincerity is fleshly wisdome in sincerity not in fleshly wisdome the more of that the lesse of this Not in fleshly wisdome but by the grace of God nothing so opposite to Gods grace as humane and carnall wisdom if the one increaseth the other ever decreaseth 4. But the fourth thing is the benefit of such a constitution and freedome from this distemper which is above all expression It maintaines the soule in a plight of rejoycing and in a state of glory as it were amidst many pressures when the outward man was ouerburdened sentenced to death and despairing of life and of all outward reliefe vers 8. Wee were pressed out of measure above strength insomuch that we despaired even of life but we had the sentence of death in our selves c. yet there as in another place 2 Cor. 6. 10. he saith As sorrowing yet alway rejoycing As dying yet behold we live Blessed be a good God and well fare a good conscience for it It makes such an alteration that like the night starres when all day light is off the Heaven Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leigh Crit. Sacr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illae res proprie dicuntur quae suum duntaxat nativum colorem praesertim album retinent nullo alio admisto ut lilia lana candida farina sincera est quae non est fermento corrupta Zanch. then do these appeare so
and love death Good Conscience is the Prov. 8. 39. charge we travell with whatever danger we may meet with in our way we must run or fight or die or fly for it rather then deliver up such a charge Good Conscience is the Ship in which we embarque and adventure all we have Credit State Libertie Life and Soul too as Noab put all into one Bottome all his Familie all the Catholike Church and the Reserve of the whole world and all was safe This Vessel or Man of war must never be yeelded up but rather we must sink and perish in the defense of it Good Conscience is our strong Fort which we must upon no terms capitulate to deliver up to the enemie but chuse rather to die upon the ground Secondly look upon Timothie 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 Timothie 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 floore he must daily purge This the garden which he must dress and keep The living stone which he must hew 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 principall weapons he must be most expert in and exercising at both in Person and Pulpit This is to preach the whole counsell of God to preach Faith in God and Conscience in men To say that Conscience is a Dutie is too little it is the Summe of all Duties To call good Conscience a Grace is too little it is the Summe of all Graces It is Totum Dei The whole Command of God It is Totum homi is The whole Dutie 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 summe of all Keep Faith and a good Conscience This is the whole dutie of man The summe of the first Table is Epitomized in one word Love God with all thy heart Of the second in another word Love thy Neighbour as thy self But the summe of both Tables of the Law and all duties of the Gospel is reduced to this one word Conscience Hast thou Conscience Thou dost fulfill the first hast thou Conscience Thou wilt fulfill the second Thou O man of God look well to thy Charge thy own and thy Peoples Conscience Herein must thou daily exercise thy self as a workman who needeth not to bee ashamed to keep thy self pure and to keep thy peoples Conscience without offense 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 skilfull 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 peoples Consciences Bernard hath an excellent saying of Conscience Vnicuique suus est Libellus Conscientia propter hunc Libellum omnes alii libri inventi sunt Every mans Conscience is his own Book and Bible and for this little Books sake all the good Books in the world yea the Bible it self 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 satisfie or better Conscience it were better that the world wanted all those books How happie 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 Auditorie 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 Vse whatever the Companie Conscience would bee the Conference Else I am bold to say whatever be the Preacher or Hearer or Text or Doctrine or Reason or Vse or Conference nothing is spoken fit for the Preacher or pertinent to the Matter or Auditorie or Occasion or Text or Doctrine or Vse or Companie Conscience is the Lay-mans onely Book he can read no other It is the Ministers Concordance which he must peruse and studie most He is not a Preacher that is not well verst 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 bellie not into their mouth or head or hand Son of man cause thy bellie to eat and fill thy Qui legem Dei recte interpretantur referunt eam ad rectum finem seu scopum qui est charitas ex puro coâ—de conscientia bona fide non simulata at isti doctores non referunt legem ad hunc sinem sed ab istis commemoratis rebus tanquam à sâ—â—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 faithfull Minister it is like Ezekiels Roll as Honey for sweetness but to an unsound and man-pleaâ—ing Minister it is like John's Book Sweet in the mouth to discourse of Bitter in the bellie 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 charitie out of a pure heart and of a good Conscience and of faith unfained which some having swerved from have turned a side unto vain jangling That is the right interpreting of the Scripture when we referre all to this end to promote Charitie and Puritie and Faith and Conscience to leave these is to miss the mark and to become Janglers not Preachers Thirdly this informes us in particular how it comes that so many daily break in Citie and Countrey making shipwrack of Credit of States and Families the matter is they were broken at home first in their Consciences then 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.
is that there is so little reckoning made of Conscience now adaies Bernards 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 spake at first for such is Conscience we have only single which is Speculation and therefore in stead of single dealing such is Sinceritie 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 happie and the bold and daring man we call wise judicious prudent But did not our fathers hearts and Lives and Dealings excell ours much more then our knowledge gifts and light exceed theirs They might desire to see our daies for Libertie of Profession and Puritie of Ordinances and we may desire to see their dayes 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 learnt to speak the Language of Canaan yet live the life of Canaanites We have yeelded up our two Forts Faith and Good Conscience the Bulwarks of Christendom as I may call them of Christianitie they are unto the enemie That of Faith into the hands of infidelitie errour and heresie and that of Good Conscience into the hands of hypocrisie impietie Libertinisme Where is our old English Sinceritie to be found Our first Love to old truths Our zeal for God Contending for the Faith Our Humilitie of life Our strictness and exact walking It was a great reproach to Israel that there was more faith found in one Centurion him an Heathen then in all of Luke 7. 9. them again and what a dishonor is it unto us that there was more of singleness of heart more of Faith of Love of all Pietie to be found in our fathers in the daies of begun Reformation then is to be found in a Land professing righteousness and by Covenant engaged to Personall and Exemplarie Reformation We may say Surgunt indocti rapiunt Regnum Coelorum c. 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 then light we are indeed in the Sinite ergo finite sapientes hujus saeculi de spiritu hujus mundi â—umentes alta sapientes terram lingentes sapienter descendere in infernum de Vit. Sol. day but have onely a cloud in which is more coolness and shade then light and beautie Bernard speaks of some that were much wiser and more skilfull then others yet all the use they made of their wisdom was to go to Hell in a more neat and handsom 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 onely 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 my self 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 onely 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 fatall and frequent shipwracks 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 Pyrates or cast away by Tempests tend to the decaying and impoverishing of the greatest States and Kingdomes 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 dismall a sight is it to behold a ship now neer her sinking in the depth of the Sea whether it happen through the Pilots carelesness splitting against a rock or the Mariners slackness to do their dutie at the Pump and stopping Leaks or through the badness of the Vessell 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 wits 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 totall Loss of the ship and all in her An irrecoverable Loss of All. In one shipwrack a thousand may be concerned and very many utterly undone A shipwrack is more dreadfull then the Calamitie of fire ordinarily The water being the more merciless and masterless Element of the two though both dreadfull 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 opportunitie to remove his goods Here is no flying here 4. In a dangerous Fire the Neighbours come neer offering their common contributions to help to stay it Here who can come neer to rescue 5. In the fire one part
Lordships pardon for this boldnesse 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 Lordships humble servant in every Christian service Jo SHEFFEILD To the Conscientious Reader CHristian and Consciencious 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 wearinesse 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 verbâ—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 Christs sake our times invert it and we do onely diligere Augustinum in Christo we love Christ the better for St. Austins sake and it may be should not like Christ at all if it were not in Austins mouth and parts The preaching of Christ in a crucified stile now is accounted foolishnesse as heretofore in a crucified state But as of all Divinity it may be said Ornari res tanta negaâ— contenta doceri so especially a discourse of Conscience needs least the dresse 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 travelled some more antiently many more of latter times and among our selves 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 dayes 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 Gleanings better than my whole Vintage yet having expected that some of more dayes 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 Plough-shares of more use and fruitfulnesse for the Lords field and our Spears of difference into Pruning-hooks to prune and dresse the Lords Vineyard least all practicall Divinity be eaten up of controversal which being exhaled first from more specious utrums shortly congeales into more gross dubious neutrums at last dissolves into irreligious nihilums and settles in scepticism at last or foulest Atheism and fearing least our smal 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 Craesus Son who had never spoken before till he saw his Fathers 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 Hand-writing 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 Scholler 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 seene 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 â—n easie Book the Lay-mans Book or Primmer Multae sunt Scientiae hominum sed nulla melior illa quâ homo cognoscit seipsum Many Sciences there are but none like that whereby a man knowes himself The Tree of Knowledge hath often proved to the sons of men the Tree of Evill 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 comfortâ—ble 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. Romanes as simple to evill as wise to good And our Saviour to those of Thyatira whose parts could not reach the bottome of those strange and deep notions which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths though depths of Satan counting their doctrines of licentiousnesse depths and the old plain sincerity and conscientiousnesse but
16. Take heed to thy selfe 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 appeares that the Minister besides those things concerning himselfe stands charged with the care of the whole Churches businesse for what concernes both Persons and Doctrines and Truths and Errors and Opinions and Practices Then for that other part That ad intra for what concernes himselfe and his owne Personall Demeanour He hath his Directions Chapter 4. 12 Be thou an example of the Beleevers 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 Righteousnesse Godlinesse Faith Love Patience Meekenesse Fight the Good Fight of Faith c. The Text is part of a Charge as you see v. 18. Yea it is a compendious summe of his whole double charge Tam ad intraquam ad extra Both as to himselfe and to his Doctrine Verse 18. A straight charge is laid upon Timothy This charge I commit to thee that thou war a good warfare the Ministers employment is no other then a warfare neither better nor worse A warfare no better A good warefare no worse This weighty charge is carryed home and Pursued 1. With the affections of a Father 2. With the arguments of an Apostle 1. With the affections of a Father Sonne Timothy 2. With the arguments of an Apostle Here are two arguments urged 1. The first is more Comfortable and respecteth Timothy himselfe according to the Prophecies which went before of thee There were some in those dayes 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 hopefull young men in the Ministery especially must see to it that what hopes expectations and good opinions others have had of them and what Prayers Promises and Engagements have beene 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 fearefully miscarryed He instanceth in two viz. Hymeneus and Alexander It is the same Hymeneus spoken of 2 Timothy 2. 17. There joyned with Philetus alwayes 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 finde 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 faire Professors but now degenerated into foule Apostates both of forward and then hopefull 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 loose and pernicious Doctrines whereby they blew up the 2 Tim. 2. 17 18. faith of such as hearkned to them 2 Timothy 2. 18. Whose black fowle and Tragick story is here compendiously set downe in two verses 19 20. and holds forth foure remarkable passages as touching them Being the foure steps to their utter ruine and eternall predition The two first of which set out their sinâ—e the two last their punishment Their sinne is set out First in the Originall 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 Blasphem 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 sinne and judgement upon judgement a double judgement upon their double sinne The one Divine and secret for their secret sinne 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 raines to a licentious course of life against the dictates of their owne Consciences By taking away the light of his Spirit from them that in the midst of their course they should lose their most precious spirituall Merchandise and be drowned in Error and Heresie after the manner of those who in a Sea Tempest suffer shipwrack The other judgement that befell them was Humane and Open for their open sinne 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 joyning Congregation deliver these over judicially in a way of Church Censures to Sathan They are now cut off by excommunication which is the plaine meaning of that Phrase delivered up to Sathan which Phrase is also used 1 Cor. 5. 5. Here you see their sinne and punishment They put away and reprobate Conscience They never thrive after in their soule 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 Sathan voluntarily And are now by the Church Officers delivered up to Sathan judicially The end of which Church censure is set downe in these words That they may learne 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 Devill 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 goe 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 Bosome 1. How dangerous it is for professed Christians to grow wanton in matters of Faith and carelesse of their Conscience 2. How dangerous is it to the Church and Alexander was a Coppersmith it
is certaine whatsoever Trade the other was of how ominously fatall is it to the undertakers themselves when private Mechanickes do presumptuously invade the Ministery and become publique 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 seene the last of Faith it sinkes it shipwracks 4. How true is that of 2 Tim. 3. 13. That evil men and Seducers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waxe worse and worse deceiving and being deceived seldome staying when they begin to shrinke from their former sincerity and strictnesse till they arrive at the highest of impiety going from sinne to sinne and from Error to Error till by the just judgement of God they are given over to become open Blasphemers and outragious 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 Tollerated 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 Sathan who have wickedly sinned in delivering Doctrines of Sathan No liberty here you see for every kinde of Conscience 6. Yet are not visible and open censures but for visible and open sinnes not for Errors in judgement concealed but published not for want Publice declarantur pertinere ad regnum Satanae quippe qui non pertineant ad regnum Christi Piscator of faith but for opposing it 7 Excommunication Clave non errante is a solemne and dreadfully operative Ordinance a shutting out of Heaven a shutting up in Hell him who is justly cast out of the Churches fellowâ—hip 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 onely That the offender may be terrified and reclaimed The Traditi sunt ad emendandum non ad perdendum Sedul in locum flesh destroyed that the soule may be saved and that others may be warned and so the infection stayed That they may learne not to blaspheme Vt Castigatione hac adducti desinant falsum suum dogma spargere Piscator But none of these doe I intend 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 c. 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 unlesse we ever have and hold them Faith Either take it first for that which we call Grace-faith Fides quâ creditur That hee should Hold Act Maintaine Exercise the grace of saving and lively Faith Or Secondly for the Doctrine of Faith Fides quâ creditur In which sence 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. â—ud v. 3. hold the wholâ—some forme of sound words and still retaine the old received Faith in Orthodox Doctrine for the grace of saving Faith will not be long kept in the heart unlesse we keepe the Doctrine of sound faith and principles in the head And a good Conscience Conscience you seldome 1 Tim. 3. 9. 1 Pet. 3. 16. Acts 23. 1. Heb. 13. 19 see it without an Epethite and this usually is his Epethite Good Conscience so in many places Cap. 3. 9. 1 Pet. 3. 16. Acts 23. 1. Heb. 13. 19. Faith had no Epethite of Good you doe not Ordinarily see other Graces called Good as good Love good Repentance Zeale 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 busie body and an intruding intermedler 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 Captaine whom they would follow or lead rather into Egypt Thus did these in the Text cashiere and throw off conscience from his be trusted employment and would follow their owne 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 Gospell 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 Shipwrack Fide Vacui facti sunt They were emptied and eased of their faith Syriack transl Their souls are Shipwrack'd their Faith Grace Ship-wrack'd 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 beleeving Nor did they preserve their former simplicitie 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 Armor and Ammunition to furnish Timothy and each good Minister yea every Christian with the most necessary and usefull armes both to warre that good warfare v. 18. And to prevent this evill shipwracke v. 19. Timothy thy charge is that thou war a good warfare thy duty is
shall lament Wo to them that are at ease Luk. 6. 25 in Zion and put far from them the evil day when they cause violence to draw near If he adde drunkenness to thirst and walk in the imaginaon Am 6. 1. 3. of his heart and bless himself saying I have peace and I shall have peace God will not spare such a one but his anger and jealousie Deut. 29. 18 19. shall smoak against that man It is the case of the godly oftentimes to cry fear fear where no fear and danger is And the wicked usually cry peace peace where no safety and peace is Thus yet do many sleep and live and die in peace when Jonah-like there Jonah 1. 4 5. is the greatest storm of Divine Displeasure pursuing them and the Destroyer is ready to swallow them up They slumber and sleep but their judgement all the while lingreth not and their damnation slumbreth not For there 2 Pet. 2. 3. is no Peace from God to the wicked Isa 57. ult 2 It is pacifyed from the rage of Satan After 2. From the rage of Satan conscience hath been delivered from the paws of the ravening Bear the reign of sin It must next seek to be delivered from the jaws of the roaring Lyon the rage of Satan This latter is usually more terrible the former more dangerous When Sin is dethroned the first and greatest wo is past When Adonijah flies Solomon presently succeeds and is established 1 Kin 1. 50. in the throne Sin once put to flight the King of Peace reigns in the throne of Conscience This is that happy peace and security promised to the Beleever Mat. 16. 18. Upon this Rock I will build my Church and the gates of hell shall not prevail against it This is the sum of that other promise Rom. 16. 20. The God of Peace shall bruise Satan under your feet shortly shewing manifestly our securest peace is when God doth not only restrain but ruine Satan not binde but bruise him not chain him up but tread him down The like Prayer 1 Thes 5. 23. The very God of Peace sanctifie you wholly This peace from Satans rage the godly man may for so me time want who yet hath a good and pure conscience Such a want may stand with a perfect good conscience though not with a perfectly well conscience Conscientia honestè bona may be molestè mala Ames The Philistines often rushed upon Sampson and gave him many alarums hee still Iudg. 16. 9. 12. 15. 14 came off with honour and victory They come â—ut one way and fly seven waies The trouble was his the losse was theirs Yet thus is many a poore beleever often encountered some for longer time some for shorter some even al their life time are kept in bondage through Heb. 2. 15. feare of death and him that hath the power of Death the Devill They mourne they feare they pray they cry they are weary with waiting for the salvation of God When will the redeemer come out of Zion When Rom. 11. 26 Mal. 4. 2. will the Angell of the Covenant of peace come with Healing under his wings Paul had not this Peace sometimes 2 Cor. 7. 5. we had no rest but were troubled on every sâ—de without were fightings within were feares yet at another time could say 2 Cor. 2. 14. Thanks be to God who alwaies causeth us to Triumph in Christ And Rom. 8. 31 33. ad finem If God be for us who can be against us What shall separate us from the love of God shall Tribulation or Distresse or Persecution or Temptation c. Nay in all these things we are more then Conquerers through him that hath loved us yea I am perswaded that neither the Temptation nor the Tempter nor Angels nor Principalities nor Powers nor Life nor Death nor Height nor Depth nor any Creature shall be able to separate us from the love of God in Jesus Christ our Lord. In this condition Conscience saith to the Soule Returne to thy Rest O my Soule for the Lord hath beene Beneficiall unto Psal 116. 7 thee This is that Peace which Christ hath Purchased and Bequeathed to the Beleever Peace I leave with you my Peace I give to you Jo. 14. 27. b. e. not Peace onely with God and with selfe and with men in midst of a Raging unquiet world but Peace in Despight of Hell Gates and Sathans Darts Of this Peace we may say as Gideon of his Altar Judg. 6. 34 Jehovah Shalom the Lord is God of this Peace or this Peace is the Peace of God Thirdly The third thing Conscience From the displeasure of God Rightly Pacified is at Peace and Delivered from is the Displeasure of God This is the Highest Step of Solomons throne the best part of our Peace above both the former when we can say being justified by faith we have Peace with God through Jesus Christ Rom. 5. 1. This a blessed Peace when not with man or selfe or sin or Sathan but with God Reconciled through Christ This that Peace Christ promised which the world cannot Give Nor Devill take away Jo. 14. 27. The peace of which the Apostle speaketh so magnificently calling it Phil 4. 7. the Peace of God which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidio erit Beza passeth all understanding which shall guard and engarison your hearts and mindes through Jesus Christ This Guards the Soule and Conscience from all the feares and assaults of Law sin guilt death hell and Satan In this condition the Soule lyeth downe in Peace and riseth in Peace and saith to the Godly â—ustified Person in Solomons words Eccle. 9. 7. Go thy way eat thy Bread with joy Psal 3. 5. 4. 8. and drinke thy wine with a merry heart for God now accepteth thy works Secondly There are 3 things which Conscience must be Pacified by and those the Conscience is pacified by 3 things same three by which before it was Purified what ever tendes to Purity Tendes to Peace viz. 1. The word 2. The bloud 3. The Spirit of Christ First By the word of Christ Conscience is Pacified and restored to Peace The word By the word of Christ especially the Gospell is therefore cald the word of Peace Tydings of Peace Gospell of Peace Word and ministery of Reconciliation Act. 10. 36 Ro. 10. 15. 2 Cor. 5. 18 The Gospel is the Instrumentum Pacis Christianae Gods Proclamation and our Charter of Peace containing the largest concessions of Grace It is an Act of Oblivion Passed in Heaven God not imputing our sinnes to us and further giving us an Act of Indemnity against all charges and impeachments of law sinne Conscience or Sathan This word we must produce for our security It is by the Mar. 4. 39. 41. Job 34 29 Jer. 20. 9. word of Christ that the winds and stormes are laid in the conscience and a calme made Christ utttereth his voyce and the
joynes 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 looke and you shall finde the other These two are like the Churches two breastes 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 dye together The best Gold and this Bdellyum of a good conscience is no 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 onely in Faiths Garden Faith is the grace and sheafe To which all other graces and sheafs must bow and do their obeysance 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 Iam. 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 neer saith the Apostle Heb. 10. 22. with a true heart in full assurance of Faith having our hearts sprinkled from an ill conscience c. 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 finde some good Actions but no good consciences because without Christ and without Faith Among a thousand Civilized morall persons not one good conscience because no Faith For it is the Apostles Rule Tit. 1. 15. To the unbeleeving 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 praise-worthy Deportments for Personall and Heroick vertues for sundry memorable sayings and generous actions then 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 Practise and Power of it All Persecutors of the truth in their severall times and reignes 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 c. Hadrianus ingenio excelluit omnium doctrimarum capacissimus Dixisse fertur Imperatorem erga unumquemque debere esse talem qualem si privatus esset sibi vellet esse imperatorem at in Reguâ— 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 eruditione valuit Philosophi nomen adeptus est A Philosophiae studijs nec imperij negocijs nec Bellicis occupationibus unquam se avocari aut distrâ—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 bloudy 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 equall to any of them scientia Philosophia Graecarum litterarum in eo magna fuit Iâ— 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 Gemme and Jewell enriching and adorning this Ring Good conscience is the Cabinet faith the Pearle lockt up in it Good conscience the Ship faith the Merchandize 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 eye-lid with the eye-lid men cannot see at all no sight at all in conscience where faith is not nor can the best eye see long without the eye-lid to cover and defend and guard it from dust and other injuries faith without conscience keeping it will soone decay Faith is the wise virgins Lamp good conscience is the Oyle that feeds it or make faith the Oyle good conscience is the Vessell that containes it what can the Lampe do without Oyle or Oyle without a Vessell 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 preheminence 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 Crowne on
without alike inside and outside all one Yea he is rather better then he shewes as the Kings daughter whose outside might sometimes be sackcloth yet was all glorious within and her inward gaâ—ments of wrought gold Or as the Temple outwardly Psal 45. 13 nothing but wood and stone to be seene inwardly all rich and beautified especially the Sanctum Sanctorum when the Vayle was drawne was all Gold The very 1 Ki. 6. 30. floore as well as the roofe 1 King 6. 30. was over-laid with Gold Such a one againe if you leave him to himselfe he will be just and faithfull for he is a law to himself When Jacob had received the Corne 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 againe 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 grosse oversight and foule mistake in me to take their goods without a valuable consideration Let my righteousnesse answer for me with whomsoever I have to deale 4. The sincere man may have divers failings 4. Note and be subject to divers temptations yet doth he never allow himselfe in any knowne evill therefore is he called perfect in respect of his aime intention and purpose of minde 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 wayes were not perfect I can say with comfort my desires were perfect though I cannot say in truth all my doings were perfect The sincere man lives not after the world though he lives in the world he warres not after the flesh though he walke in the flesh 2 Cor. 10. 3. But he resisteth every knowne evill and rejecteth every knowne errour he purifieth himself as God is pure God seeth all the 1 Jo. 3. 3. evill 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 seeth much evill in others and keepes himselfe pure he seeth many evill imaginations cast in and evill inclinations stirring in himselfe but he approveth none of them but purgeth himself that is he hath a stirring principle of grace wil work out any sin As a living Fountaine if you cast mud into it will not rest till it hath purged it selfe or as new wine or beere that hath life and strength in it when thick and troubled yet by degrees worketh it selfe cleare 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 lyes and makes it worse Jacobs 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 tooke 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 finde a sincere man doing an evil never shall you finde 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 holdes on his course and he that hath cleane hands shall be stronger and Note 5 stronger Job 17. 9. The vessell of gold weares brighter and brighter by use to the last The gilded Cup weares paler and paler till all the gilding is gone This man alters not with weather and times and successe or any wearing you put him to but like the green Bay-Tree keeps green all winter Times may alter he alters not He sets his watch onely by the Sunne whereas an other sets his by the parish Clock or his neighbours watch He orders 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 grasse and all the glory of mans wit and parts are as the flower of the Field The man with ereth and his opinion fadeth but the word of God indureth for ever The dead fish 1 Pet. 1. 22 24 ever swims downe the streame the living can and doth swim against the streame Therefore sincerity is best seene in times when Satan is let loose in places where Satan hath Rev. 2. 13. his Throne where there are few incouragements from present times or persons to persist in a godly way but many discouragements Nicodemus shewed 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 Souldiers 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 himselfe 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 himselfe Jud. 12. 6. Zeph. 1. 5. Mat. 6. 24 too betweene God and Mammon and indeed is all this while nothing else but a Meteor or blazing starre which glitters and blazeth while the Nutritive matter feedeth it that wasted it vanisheth and is seene no more But the true and sincere conscience is like your fixed starre which keepes his station and moveth still Orderly Constantly Regularly and Vniformly in his owne Orbe Whereas all unsound men are like the Rack of the Clouds which is not moved by any Interne principle or any certain rule at all but is hurryed back-ward and forward by the uncertain conduct of the windes It is observed in the Revelation those who were marked with Rev. 7. 3. Rev. 14. Gods marke had the seale or marke in their forehead those of Antichrists party had it in the forehead sometime to proclaime it in their hand sometimes to conceale it The sincere man must be a constant and certaine man 6. Vniversality is ever a certaine Note of Note 6 sincerity The Papists make it falsely a Note of the true Church
〈◊〉 Callidus qui dexteritate ingenii valet ad quidlibet agendum versipellis veteratorius ut Callidus a callendo quod omnis generâ—dolos calleat Mr. Leigh When Jacobs sons and the Shechemites sought to out-vye and over reach each other in wyles of policy they both shut out sincerity After that distaste given they came to terms of amity seemingly a Personall Treaty there was many complements passed and fair Religious pretences were held forth Jacobs sons pretended much to conscience they might not inter-marry with uncircumcised persons but intended rapine murther 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 over-witted 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 withall Jacobs sons carrying home the plunder meet at home with their Fathers curse You have made Religion stinke said the sincere and plain-hearted old man You have made me weak stained my glory made Gen. 34. 30 me to be abhorred Cursed be that wrath it was cruell 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 counsell 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 Luâ—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. Generall security which is so much prevailing 3. Worldly wisdom Sapientia mundi quae vult omnia redigere in ordinem publicam tranquillitatem impiis consiliis mederi which must over-rule all and prefer publick 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 aym 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. Minde what is the Originall 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 Pauls bands that is to create more contempt to the Ministery 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 cryed 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 looke 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 Gods honour lay one way his imaginary honour and security lay another he then 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 Spaniell following you know not whose he is till they part then he leaveth the one and follows his master alone it was for his masters sake he went at all with the other no tryall while our way and Gods lie together their parting tryes our sincerity 3. Observe the end you aym at God is the Christians end and his glory his aym 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 finde an hypocrite without a designe what ever his actions are he hath a designe as his end and himself is the ultimate and great design The sincere man is the man who is engaged to no designe in the world but one h. e. Gods honour and here you finde 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 Kings palace are salted with the salt of the palace the Original hath it therefore it is not meet for us to see the Kings dishonour therefore we have sent to certifie the King We are the Kings creatures say they
25. How much better were it if all could say with the Apostle John I write no nâ—w commandement unto you but the old commandement which ye had from the beginning and that old commandement 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 retaines its first Light Luster and Majestie 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 alwaies thought they could no wayes do better service then in seeking to stop new errors in their Course or to procure Libertie 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 storie of One Terentius a valiant and Fortunate General under the Arrian Emperour Valens who for the many great services he had done was bidden by the Emperour 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 onely Request to the Emperour That one Publick Church might be granted to the Orthodox and sound Christians who were denied the Publick Exercise of their Religion The Emperour in a rage tore his Petition in pieces and bad him ask somewhat else but he gathered up the torn pieces of his Petition and made the same request again and said Oh Emperour 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 shew it self as in regard of God's Honour and Truth 3. Of Gods commands which refer to God so in respect of whatsoever doth proceed from God as to yeeld 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 prevailes 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 Fathers 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 German Divine in an Epistle to Oecolampadius Let the Word of God come let it come and we if we had Veniat veniat Verbum Domiâ—i submâ—â—â—mus â—lli sexâ—â—nâ—a â—obis si essent â—olla six hundred necks would put them all under it This man is now so tractable and easie to be ruled that even a childe with the Word of God in his hand may lead him as was foretold Isai 11. 6. Fourthly this gracious Conscience doth 4. Of Gods Threats ever yeeld and melt and break under any Threat of God's Word or sense of Gods Displeasure Thus you read that Josiah was affected upon the reading the Threats of the Law his heart was tender he rent his clothes he mourned and wept 2 King 22. 19. But when the like Roll of Judgment was read in the ears of Jehoiakim it is charged on them as a signe of their graceless obstinacie and securitie that not a man of them was afraid nor rent 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 waterie and dropping cloud which hangs low and is full of the Influence of Heaven and leaves a blessing where it falls whereas your high-flown secure persons and such as in their own account need no repentance but are past it or like those higher and brighter clouds which have nothing in them Fifthly he doth much more yeeld and 5. Under afflictions humble himself under God's mightie 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 my self 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 iniquitie but walk contrarie to God Lev. 26. 41. after he hath begun to walk contrarie to him Oh this is a desperate condition The Hypocrites in heart heap up wrath they crie not when he bindeth them Job 36. 13. Lastly this gracious frame of heart doth make the soul kindely thaw and melt under 6. Under the loving kindeness 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 it self 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 angrie 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 over-coming Love of Christ Christ loved much shee mourned much Christ forgave much shee repented 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 it self when dipt into the Cup of wine Nothing so powerfully breaks and dissolves a gracious heart or hath the like mollifying virtue as to bee steeped in the Love of Christ Lord thou hast ravished my heart with one of thy Eyes The Masters eye and heart of Love set Peters 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 distill 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 mercie that despiseth mercie And may not he exspect to finde grace turned into furie who hath alreadie turned Grace into wantonness This last is the Tenderness of filial Love as the former was of filial fear And so much of
strive to out-vie him by a continuall return of new good Offices that thou maist never bee overcome by any evil of his but maist overcome all his evil with much more good Secondly There is another kinde of Charitie which we call Spiritual or Ecclesiastical which is to be shewed in the Love we bear to the Church and Truth of Christ and to the Souls of our Brethren This is an excellent and most necessarie Charitie and is to bee preferred before any of the former the love of Beneficence to poor of Benevolence to friends of Forgiveness to enemies these may bee among Heathens or Civilized Christians But this Love I now speak of is the peculiar Badge of Christians A Love of Symphonie in Judgement and Opinion of Sympathie in heart and affection and of Symmetrie or harmonie in an unoffensive conversation Common Charitie may be found among honest and ingenuous heathens yea there is a Love and agreement among the worst of men who have one heart and one purse Prov. 1. 14. and among the devils themselves Mat. 12. 26. may be found an unanimous conspiring in opinions and designes But our Love and agreement must be in good an Agreement in the truth and to be of one minde in the Lord. Phil. 4. 2. Joh. 2. Ep. ver 1. There is no dutie pressed upon Christians either with more store or strength of Arguments in all the New Testament then this See Phil. 1. 1 2 3. If there be any Consolations in Christ if any comfort of love if any fellowship of the spirit if any bowels and mercies fulfill ye my joy that ye bee like minded having the same love being of one accord of one minde Is the Apostle any where so patheticall again He laies out all his affections and all his arguments to prevail in so necessarie a dutie In the second verse he presseth four duties and hee laieth down five Motives before-hand to carry them home laying before them All that is in Christ in the Spirit in Gospel fellowship and Grace and what-ever respect they had to him that they be like minded c. If there could have been found any thing in heaven it self of more force to persuade he would have fetched it thence There are four particulars exhorted to of like nature 1 To be like minded 2 have the same love 3 to be of one accord and 4 of one minde All are to be endeavoured after and if possible to be attained but if we cannot reach the first and last of them we must never part with the two middlemost if we cannot come to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To think and hold the same One thing yet must we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one accord and having never the less love S. Peter likewise exhorts to the same purpose 1 Pet. 3. 8. to five things of like nature Be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of one minde having compassion one of another love as brethren be pittiful be courteous And here we are to hold these five links of this golden chain all intire and united if possible but if we cannot reach the first and highest linke we must nevertheless hold all the other four If we cannot attain to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must be nevertheless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we cannot be same-minded so the word signifies yet must we be loving minded Oh what happie times and Churches and Christians should we see if these duties and Graces were studied This would keep Vnitie of spirit in the Bond of Peace Eph. 4. 3. The outward and civil Love we spake of is the blessing of Families Beautie of Cities and the strength of Common-wealths But this if it were to be seen is farre more excellent and transcendent it is the Street of gold in the holy Citie the rich pavement of the heavenly Jerusalem It would be the Crown of the Church Militant for it is the Glorie of the Church Triumphant It would be the Cement of the walls It would bee the Gates and Bars of the Tower of Sion It would render the Church fair as the Moon glorious as the Sun terrible as an armie with banners This Love is the Mantle and Seamless Garment which Christ left to his Church that it should not be divided or rent What a reproch is it to us that the barbarous souldiers should deal more civilly with his Garment and with his Bodie when dead they did not divide the one nor break a bone of the other then we when we divide and rent both Garment and Bodie beating and striking our fellow servants biting and backbiting one another til we be devoured one of another Gal. 5. 15. Oh what Encomiums are put upon this Grace of Charitie in the Scripture It is the Queen of Heavenly Graces preferred in some sense to Faith and Hope 1 Cor. 13. ult It is the End of the Law the adorning of 1 Tim. 1. 5. the Gospel the Vive Image of God the very Effigies of Christ the first fruit of the Spirit The Daughter of Faith the Mother of Hope 1 Joh. 4. 8 16. Joh. 13. 34. Gal. 5. 22. Gal. 5. 6. the Sister of Peace the Kinswoman nearest kinswoman to Truth It is the Life and Joy of Angels the Bane of Devils It is the Death of Dissensions the Grave and Sepulcher of schismes wherein all Church ruptures and offences are buried It is the Morning and Resurrection yea the high Noon and clearest day of Reformation It is that which covers all sins And what can be said more In one word 1 Pet. 4. 8. It is the very bond of perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 14. This doth nothing il it vaunteth not it self is not puffed up envieth not doth not behave it self unseemly seeketh not her own is not easily provoked rejoyeeth in no iniquitie rejoyceth onely in the truth 1 Cor. 13. 4 5 6. This doth all things well beareth all things believeth all things hopeth all things endureth all things 1 Cor. 13. 7. This is the Head River in Paradise which divideth it self into many Channels that it may water the Church through the whole earth It is the womb or breasts of the Church It is the Seed of the Gospel The Bloud of the dead Martyrs and the Love of the living Professours being the best seed of the Church But where is the Havilah where this gold and Bdellium is to be found How sad is it that this Manna is onely to be found when the Church is in the wilderness but ceaseth the morrow after persecution ceaseth when we once eat the bread of common Peacel But how much more sad that that third part which had escaped fire and sword should be cast afterwards into another fire Out of which a fire shall come out into all the house of Israel Ezek. 5. 2 3 4. In the Primitive times there were indeed cloven Tongues but single and united hearts Act.
second Temple of our latter Reformation And that we should finde that observation of Austin made good who moving the question Whether Peace or War devoured more Christians resolved Peace Pax cum bellâ— 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 then these ten to bee 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 hee found ten Gen. 18. 32 Righteous men there wee should not bee destroied but this whole Nation spared for these Tens sakes yea doubtless had not the Lord reserved a very small Remnant in whom these ten properties of Good Conscience have been found wee had alreadie been made as Sodom and should have Isai 1. 9. been as Gomorrah before this time CHAP. XV. Of the Excellencie of a good Conscience and the benefits thereof HAving hitherto spoken of the nature of good Conscience in generall and of these severall 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 generall heads 1. From the excellency in and beneâ—â—t gotten by a good Conscience 2. From the danger and mischief of an evil Conscience 3. From the difficultie 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 excellencie of good Conscience both in the Honourable Title given it above all other graces and the reall Preheminence it hath if compared with all other things 1. It hath this proper Epithite 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 kinde seldom called thus When do you reade 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 it self and makes the good faith and good love and repentance and obedience c. 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 houshold 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 foule man What are all great Parts and excellent Gifts and Abilities of minde without good Conscience but as so many sweet flowers upon a dead man wrapt up in fair linen He is a drest man but a dead man outwardly sweet inwardly smelling or like a sounding brasse and tinkling Cymball This is above knowledge alone Adde Con to Science and you have the compleat Christian Omnibus numeris perfectum Take away Con and leave all Science you leave nothing but Cyphers 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 then 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 Baptisme 1 Pet. 3. 21. not coming to the Lords Supper Heb. 10. 22. not Charitie 1 Tim. 1. 5. not any serving of God 2 Tim. 1. 3. not our subjection and obedience to men or Magistracie Rom. 13. 5. not all our sufferings 1 Pet. 2. 19 20. Take any man with all endowments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dirt kneaded with bloud as they call'd 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 Gyant 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 c. 2. Consider the absolute Necessitie of a Good Conscience to the very esse and being of a Christian when many other things serve onely to the melius esse better being And this will shew you a higher Excellencie 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 preheminence in sundrie particulars as the Philosopher laies down in his Axiomes all applicable to Conscience 1. Tactus Origine primus they say Feeling Conscience to the soul is as sense of feeling to the bodie in four respects is the first sense in being So is Conscience the primum vivens and ultimum moriens in the new Creature Life discovers it self in the soul first in his sensibleness and tenderness as in the childes feeling appears the first of natural life the childe beginneth to feel when it
of later times have had the boldness to call it that Idoll of Sanctification That no regard was to be had to any scandall taken by others That all things Studiosè sibi iurpem vitam elegerunt ut infamiam opprobrium Ecclesiae conciliarent Basilides vesci jussit Idolothytis seu victimis rebus illis quae simulachris immolatae essent indifferenter sine respectu Conscientiae etiam in casu scandali Fidem perjurio negare tempore persecutionis Carpocrates omnibus operationibus libidinibus indifferenter uti necessarium dâ—â—it ut sine Turpitudine nemo perfectionem mystagogtae consequi posset Alli se Jesu similes alii se Petro Paulo praestantiores ob excellentiam cognitionis dixerunt Vide Plura Mag. Cent. 2. cap. 5. were lawfull That they might converse with any Idolaters and Idolothytes That the onely way to perfection in their mysterious Religion was to give themselves to any libidinous and obscene actions That some of theirs were equall to Christ Jesus himself and nothing inferiour to him And as for Peter Paul and the other Apostles they were far their superiours and their Doctrine more perfect then any of theirs That to denie and forswear their faith in case of danger was lawfull c. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Text speaks of who deal with Conscience as Amnon did with Thamar first ravish and abuse 2 Sam. 13. 17. it then put it out of doors And like those Sons of Sodom who will no longer endure any more reproofs but assault the reproover in his own house This is he who came to Gen. 19. 9. sojourn and he will now be a judge therefore will we deal worse with thee c. These give the Harlot erronious or seared Conscience the living childe from the right mother pure and tender Conscience laying the dead child at her doors But while these give Conscience a Bill of divorce God gives them a Bill of divorce And while they would make Conscience a reprobate themselves become reprobates A shame it is these things should be said or suffered among Christians What would those ignorant Heathens now say if they should see these things who when once they saw the Spirit carriage and Acts of the Apostles cried out The Gods are come down to Act. 14. 11. us in the likeness of men But changing their voice say that rather Devils are come up to us in the likeness and under the name of Saints But to conclude This particular conscience is that which doth constitute and commend the Christian and all that belongs to the Christian The Christian is no more a Christian if he have not and keep not a good Conscience Our Baptism is no Gospel Baptism but without efficacie if there want a good Conscience 1 Pet. 3. 21. Knowledg not right Gospel Knowledg if not according to godliness Tit. 1. 1. Faith no more Gospel Faith if not joined with Conscience 1 Tim. 3. 9. Love no more Love if separated from good Conscience 1 Tim. 1. 5. nor assurance good assurance if not joined with good Conscience Heb. 10. 22. nor Obedience acceptable except for Conscience Rom. 13. 5. nor Sufferings thank-worthy if not for Conscience 1 Pet. 2. 19. You may do much in vain and suffer and expend much in vain and all be in vain if not for Conscience sake Yea the blood of Christ it self profits not if not sprinkled upon pure Conscience Heb. 9. 14. 2. The second mistake is a practicall mistake of those who reckon not Conscience a Fort or Tower but a Snare and a Prison rather and think in evil times to abandon and desert it is the onely safetie He that looks overmuch to Conscience must die a begger is a chief Article of the worlds Creed Better protection is to be had in policie and a safer refuge in lies and falshood and to make an agreement with hell and covenant with death or to break the Covenant with God and agreement with Heaven is the onely way to securitie But shall not an overflowing Isai 28. 17 18. scourge come and sweep away the refuge of lies as the Prophet saith And shall not men at last be forced to say That the effect of righteousness is onely quietness and assurance for ever Isai 32. 17. When the sinners in Sion shall be afraid and the hypocrites surprized with fear crying out Who among us shall dwell with the devouring fire who among us shall dwell with everlasting burnings Isa 33. 14 15. Then shall he that walketh uprightly be set up on high and have his defence in the munition of rocks c. 3. There be others who will easily yeeld that good Conscience is worth making of but are mightily mistaken in judging what good Conscience is And there be many mistakes in this respect First some and those very many do conceive if they live according to their Conscience they doe well although their Conscience bee but a naturall Conscience Now the nature of Conscience is very good but the Conscience of Nature is very bad Some good naturall Conscience may have in it but good it cannot be called 1. It may make a man cum seipso scire Rom. 2. 15. And so become a law unto himself 2. Such an one may cum aliis scire and so far is good as Adrian said to do that to others which he would exspect from others 3. Such an one may be exact in matters of the second Table he may answer all the duties of naturall and civill Relations observe the Lawes of humanitie and friendship religiously be true to his trust interest countrey friend promise engagement to his Oath taken as Regulus To the salt of the Palace Ezra 4. 14. as those Idolaters were 4. He may make scruple of many sins such as the light of nature condemnes gross sins commonly Abimelech abhors adulterie Gen. 205. Pilate's Conscience grudges and relucts Joh. 18. 31 38. 19. 4 8. Act. 25. 27 to condemn an innocent man to death Festus holds it unreasonable to send a Prisoner bound without matter of weight charged upon him to be inserted in the Mittimus 5. He may have some sense of the Deitie of God and of the force of Religion Rom. 1. 20. and 2. 14 15. 6. May in that respect tremble sometimes and be terrified in Conscience for sin and hell as Felix Act. 24. 25. 7. He may sometimes and ever and anon when he seriously reflects on himself have a dislike of his own state and wayes and know and confess his sinfull doings yea he may have store and plentie of teares and make shew of much passion and compunction for sin so did Saul 1 Sam. 24. 16. and 26. 21. Hee was under great and frequent fits of horror of this naturall Conscience 8. Or he may on the other side have much inward and pleasing naturall Peace while he observes the rules and dictates of his naturall Conscience Rom. 2. 15. They have their
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 neighbours condition which is some comfort to them Here is none to help none to comfort none to pitie 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 out-lives his calamitie and through the blessing of God and charitie 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 Vessell perish all together But yet if any shipwrack be in any thing more lamentable then fire This metaphoricall and spirituall shipwrack is infinitely more dreadfull undoing and irrecoverable then any other shipwrack And yet how many such ill Accidents as we call them have befallen this rich merchandizing Island in these late tempestuous times Many fearfull shipwracks of Conscience have been made by Persons of all Qualities and Professions not onely 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 Eternall 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 usefull in Church and State had they not miscarried who can summe up the value our goods lost amount unto not onely outward goods of Peace Plentie Riches Wealth Treasure Power Credit lost and gone but of richer and choicer goods goods of Grace our former Faith Love Sinceritie Unitie Holiness Zeal and common Interest in Church-Reformation and withall the loss of those rich and precious Comforts they sometimes had of inward Joy and spirituall Peace besides the hazard of their Souls eternall safetie But which is of more common concernment The Ship it self in which we are all embarqued being endangered to be cast away Both Church and State by such mens means put into so doubtfull 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 Integritie We had ere this both lost our Crown and Candlestick The Lord Jesus seemeth to say to us not onely 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 onely spew such out of his mouth as he threateneth the Laodicean Angel for their lukewarmness but will become as a thief or an enemie 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 Vses and greater Causes of Lamentation May not we passionately complain as Jeremie 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 equall to thee O daughter of Sion or wherewithall shall I comfort thee for thy breach is great like the sea who can heal thee thy loss like a shipwrack who can recover thee they that passe 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 Sion 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 then snow they were formerly more white then milke they were more ruddy in body then Rubies their polishing was of Saphir But now their vizage is blacker then 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 Roule 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 shew us any good Good Conscience is not put into their Inventory nor reckoned among their goods How do men enquire 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 cloathing on their backs saith Bernard but have miserable Induuntur purpura Byssâ— 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 then a Kingdom Solomon was more solicitous how to carry himself in his Kingdom then 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 goe in and out rather then
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 commest thou what is thy Country and of what People art thou 2. Consider whether thy entrance upon the Ministerial Office and imployment can be called a fair entring 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 wayes 2 Chro. 26. 16. appertain to him to officiate in that Service lest Gods displeasure break out upon thee and smite thee with a Leprosie in thy head Lev. 13. 44. 2 Chro. 26. 19. and fore-head for which if thou be not driven out or shut up thou mayest infect all others with whom thou hast to do I confesse sometime as Jerom saith Ex Lacicis eliguntur Sacerdotes Hieron ad Gerontiam Out of Lay-men as he cals 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 Church-men ceased after to be Secular either Trades-men or States-men 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 tiâ—ulis aut Conscientiae sinceritate confidit Petrus Blesensis lesse as Austin said of some Medo Theatra medo Ecclesias replere They must be men of approved Gravity and Holinesse 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 Ministery was more dishonoured than any other calling none would take upon him to be a Painter or a Taylor but he who was instructed in those Arts and had served his time in learning But saith he shall any step to the Ministery all at once Non elaboratus sed recens simul satús et provect us quemadmodum Gigantes finxerunt Poete Vno die sanctos fingimus eosque sapientes et eruditos esse jubemus qui nihil didicerunt nec ad sacer dotium quicquam antè contulerunt quà m ipsum velle Shall a Saint of a few dayes standing he put into the Ministery who brings no other commendations to his works but onely 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 imployment Heri Catechumenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heri sacrilegi bodie bodie Pontifex heri in Amphitheatro bodie in Ecclesia Vesperi in circo mane in altari Yesterday schollers to day teachers Yesterday at a Play-house 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 c. 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 layes 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 troden with your feet and they drink that which ye have fouled with your feet And so you become not Pastores but Impostores not Doctores but Seductores not Pontifices but Pontii not Prelati but Pilati It was wittily said of Luther that the young and unskilfull Physitian who Germanicum proverbium ut Lutherns de doctore medicinae juvenâ— opus ei esse novo Caemiterio c. See M. Bowls in his Pastor Evangelicus l. 1. c. 13. did more hure than good by his Practise 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 Colonie thither to furnish it He would destroy so many Fourthly let Hymenaeus Alexander know this further if they still proceed to belch forth pernicious errours 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 Pauls 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 intreat these men if they have not altogether made a total shipwrack of faith and conscience to look well to themselves whether their preaching be not more out of envie and strife to add affliction to Pauls Phil. 1. 15. 16. hands than out of love and sincerity to strengthen Pauls hands and whether they seek not more to discourage the shepheards and scatter the flocks to draw Disciples after themselves than to bring their Disciples unto Christ Jesus the great shepheard 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 principall part of his Pastorall Charge in respect of others Take heed to thy self and to thy Doctrine You that have entred the Lists see you make good this Warfare Let this be your Study Care Businesse 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 Satisfie Resolve and Stablish 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 Aire and study to speak onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vse Let Conscience be thy first and last and all Eat up this little Book and receive it into thy bowels then Prophecy To study Books makes the Scholler To study Men makes the States-man 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