ready to quarrell with God and to fall out with him as if he had greatly wronged him God saith unto him doest thou well to be angry yea saith he I do well to be angry even unto death His words are very high words of a passionate spirit blinded with anger rather then with any expresse rebellion Very needfull therefore is it that such should have conscience as a Controuler to check them Againe others their Affections are disorderly placed on wrong objects likeing those whom they should dislike and loving those whom they should loath such was the blind Affection of Jehoshaphat to Ahab I am saith he as thou art 2 Chron. 18 3. 2 Chron. 19.2 my people as thy people its needfull therefore that conscience say to such as Jehn to Iehoshaphat shouldst then love them that hate the Lord Lastly many mens appetites are very wanton wholsome meates and drinkes content them not their meates must be mixed with hurtfull condiments and their drinke with noxious ingredients therefore it is very requisite that conscience play the Monitor and advise them not to looke on the wine when it sparkles Prov. 23.30 31. nor to seeke after mixt wine though it goe downe pleasantly yet at last it will bite like a Serpent and hurt like a Cockatrice And thus you see how just and how mercifull God is to plant such a power as conscience within us Vse 1 Is there such a power or faculty as conscience in every man then let every man learne to magnify his maker not barely for being his Creature but for being such a Creature as none is like him First look upon thy meanest part namely thy body view that well and thou shalt see such an exellency in it that no visible creature is comparable unto mans body If we look unto our first Creation we find them very excellent creatures 1. God made them with consultation and deliberation Gen. 1.26 let us make man His advice argueth a worke of great weight and moment and this word of plurality us intimates the Trinity (a) Galen though a meere Naturalist when he saw the admirable frame and structure of mans body was so taken with it that he could not but adiudge the honour of an Hymne to the wise Creator of it and mindes us of the mysterie of the three persons in one Godhead God the father seemeth to speak as communicating by way of consultation with God the Son and God the holy Ghost in the worke of Creation 2. The wonderfull endowments of the body in beauty strength nimblenesse activity without deformity or mortality 3. All other bodies made for the good of mans body the heavenly to give light unto it the earthly bodies to nourish cherish and comfort it Againe if we consider the recreation or regeneration of our bodies we find them more excellent 1. Purchased by Christs bloud 1 Cor. 6.20 2. Sanctified by Christs spirit 1 Cor. 6.19 3. Assumed by Christs person Phil. 2.7 When he took our nature he took our body and was made like unto us in all things sin only excepted so that we are as neer to Christ as our bodies to our soules Having thus viewed our meanest part namely the body let us in the next place consider our best part namely our soule What the soule is The soule of man is a spirit distinct invisible immortall infused by God 1. A spirit Thus much the Originall word declareth as in John 11. 33. and John 12. 27. we find soule and spirit promiscuously used by our Saviour my soule is troubled my spirit is troubled 2. A distinct spirit because it hath its being not only in the body but also out of the body Eccl. 12.7 as it had its time of entrance into the body so its time of returne out As it is in us so it can be without us and will be after us 3. Invisible Because no more to be seen then an Angel or God himselfe 4. An immortall spirit Eccl. 12.7 And Christ tells us that men may kill our bodies but not our soules which made Anaxzarchus bold to speak unto his Tormentors who did beat him with clubs laye on my Sachel meaning his body you cannot hurt Anaxzarchus meaning his soule 5. A spirit infused by God Gen. 2.7 How Adam came by his soule we all know namely by inspiration but as for our owne soules we are at a great stand Some think by participation (b) Chrysippus de natur â. lib. 3. as one Candle lighteth another Some thinke by generation (c) Tertullian l. de anim â ch 5. that a man begets a man compleat Others say it is by infusion (d) Thom. Aquin. 1 q. 75.6 1 m. by a peculiar inspiration when the child is first quickened in the womb Much is imagined little concluded concerning this question (e) St. Austin hath writ 4 bookes of the originall of the soule in which he leaveth this question undecided And his second booke of Retractions doth witnesse that he continued in that doubt unto his death cap. 56. and no marvell for who knoweth the way of the spirit Eccl. 11.5 The Scripture seems to warrant the last opinion calling God the Creator of the Spirit Zach. 12.1 The giver of the Spirit Eccl. 12.7 The Father of our spirits Heb. 12.9 It is not without consideration if God by a peculiar elegy and stile is called the father of spirits that he might be opposed to the father of the flesh for if the soule be by traduction then those that are the fathers of the flesh would also be the fathers of the spirits neither would God by this title be distinguished from the father of the flesh if he wrought alike in both and did not forme mens soules otherwise then their bodies So then consider well your bodies soules and you may safely conclude that of all the creatures that ever God made there is more to be seen of God in man then in them all and in man much in his body more in his soule but most of all in his conscience as one saith this smelleth more of God then the heavens the Sun the Stars or all the glorious things of the earth gold precious stones Rubies or sweetest herbs roses or lillies Oh how should we magnifie our maker Ps 139.14 and with David say I will praise thee O Lord for I am fearfully and wonderfully made marvelous are thy workes and that my soule knoweth right well Object Ob. Our conscience were at first very pure and excellent but now like our selves they are most sinfull yea our Soules and Consciences are defiled Tit. 1.15 therefore nothing worthy praise in them Answ A. It s very true that our consciences which were pure and excellent at first are by Adam's sin become defiled and uncleane But let me tell you there is no part power or faculty in the whole man that retaines so much of its excellency in it as conscience doth though the
in battell-array to fight with those strong subtile sedulous Goliahs which come out to upbraid Gods little Champion They I meane the Divell and his Agents viz the world and the flesh will not only rage but raigne not only assault but take your soules captive at their will Therefore as you love your owne soules and the welfare of them unto all eternity Get unto you the whole armour of God Eph. 6. 13. Be strong in the Lord and in the power of his might Give no faire Quarter unto foule tempations make up speedily every Breach between God and your owne consciences and let not conscience loose its Tendernesse but shun every evill and the appearance of it 6. Let thy life be the life of faith Saith Paul the life that we now live in the flesh we live by the faith of the Son of God who loved us and gave himselfe for us Keep fresh the sense of his love and alwaies acknowledge a continuall need of his Bloud Spirit and Intercession and how much you are beholding and ingaged unto him Labour to draw and derive from Christ by the powerfull attractive force of faith spirituall ability sufficient for every dayes worke Act your faith dayly in the promises of grace and strength Go unto Christ still for his wisdome to counsell you for his righteoussness to cover you for strength to resist temptations for the shoulder that must beare our Crosses for ability to performe all duties as duties 7. Resolve with david Ps 101. that you will not know a wicked person i.e. approve of him If out of your families have not fellowship with them but reprove them if in your families let them not abide within your doores but remove him or her as persons most infectious and dangerous We have sins enough and too too many of our owne therefore let us not encrease them by a base connivency at others mens sins Especially avoid that generation of men whose grand designe it is to undermine the Gospell to ruine the Ministry and to robb them of that maintenance which is due unto them by the law of God and by the Law of Nature and by the law of Nations These croaking frogges have overspread our Aegypt so that they have made it stinke with their damnable Opinions devilish practises They creep into houses and lead aside silly women 2 Tim. 3.11 and by their faire speeches deceive the hearts of the simple Rom. 16.18 And shall if it were possible deceive the very elect Mark 13.22 8. Affect a faithfull and powerfull Minister who doth carefully look both to himselfe and his Doctrine Adscribe neither too much nor too little to your Teachers Neither despise them nor deify them as the manner of some is Esteeme him not as a principle Author but as a subordinate Actor not as a Lord but a Steward not as a Master but a Minister and yet account him more then an ordinary Servant even a man of God A servant of the most high God that sheweth you the way of Salvation Look on him not only as a Seer but Over-seer a Steward of Gods high secrets a messenger of the Lord of Hostes by whose Embassage peace is concluded and reconciliation ministerially made up between God and man He is Gods mouth to you by preaching and your mouth to God by praying On that in speciall place standeth before God and ministreth to him upon earth as the Angels do it in heaven Woodnots Aphorisms 1. Cens. p. 42. The Jewes say that he that dieth in the displeasure of his Rabbi shall never be forgiven in this world nor in the world to come i.e. of his teacher that hath the charge of his soule Therefore take heed you fall not out with your Teacher whome the most wise God hath thought fit to make your Pastor forsake not the Levite as long as thou livest upon the earth Deut. 12.19 Doe not desire such a Teacher as thou mayest rule him but such as may rule you Magistrates are chosen to governe the people not the people to governe them So Ministers you are not to command them but obey them Therefore obey them that have the Rule over you Heb. 13.17 And submit your selves for they watch for your souls as they that must give an account that they may do it with Joy and not with greife I beseech you in the bowels of Christ let Death and Judgement possesse your most serious thoughts waite for the one and provide for the other Dye daiely with Paul and you shall dye well Have thine end ever in thine eye and sweeten the bitter cup of Death by a dayly preparation Get your tackling all in readinesse that you may faile over the Sea of mortall miseries in safety and security to the Port of happinesse You shall all of you ere long lye gasping for death on your dying beds and there lye grappling with the King of feares attended with Terrors Therefore as you love your soules let the whole course of your lives be a conscionable preparative to dye comfortably Look on every day as your last So live that you may say with David Though I walke through the Valley of the shaddow of death I will not feare Oh that you would be wise and consider your latter end before you go downe to the chambers of death whence you shall never returne Would you dye willingly would you dye well Then get a part in Christ a Title to him an Interest in him Worke out your salvation with feare and trembling Give all diligence to make your calling and election sure So live that you may not be ashamed to die So number your dayes that you may apply your hearts to true wisdome So cast up your Accounts that you may give them up with joy and not with greife Judge your selves for your daiely Deviations and you shall not be judged condemne your selves and you shall not be condemned 10 Lastly Let this little Book be in your hands heads and hearts Let a good conscience be written on your soules with Characters indelible never to be razed out so that when death shall appeare thou mayest be able to say I have lived in all good conscience before God untill this day Now whereas dull spirits are more quickned by Examples then Precepts This place hath had a great advantage above other places adjacent Mr. John Southmead who is now a glorious Saint in heaven and his Soule made happy with the Spirits of just men made perfect You know he was an old Disciple and served his Master faithfully in his generation for many yeares zealously striving for the inlargment of the Kingdome of Christ and demolishing the Kingdome of Satan A great Curb he was to prophanesse witnesse his great paines and travell in overthrowing those Heathenish sports and pastimes which were too common even upon the Lords day God made him the Instrument to abolish Wakes Revells Maypoles and May-games with their Apurtenances Fidlers and superfluous Ale-houses not only in
that her name is become unsavory the very mentioning of Conscience is nauseated by every prophane Belialist It 's high time therefore to crave the help of an Angel yea the Angel of the Covenant Jesus Christ the Saviour to roll away the stone and to raise up our dead friend Conscience as sometimes he raised up his dead friend Lazarus This worke of raising the dead is proper unto God onely yet may an omnipotent God use impotent man in such a worke as Elisha in raising the Shunamites dead son to life 2 King 4.34 Act. 9.9 Act. 40. Paul in restoring Eutychus and Peter in reviving Tabitha aliàs Dorcas Now he that imployed men then in raising dead bodies can and will imploy men still in raising dead soules dead consciences who knoweth what God may do if we do our parts if the Hebrews pray Paul preach and God come in with a blessing on both what shall hinder but that the dead conscience should be revived the drowsie awakened the weake confirmed the troubled quieted the good bettered and every elect soule returne to his rest with some measure of Pauls considence and say I trust I have a good Conscience willing in all things to live honestly The occasion of Pauls pleading a good Conscience I find to be thus Occasion there were certaine ill-affected persons among the Hebrewes who calumniated Pauls doctrine Theophilact in h. l. as tending to the subversion of Moses law so that many who had formerly given their Names to Christ began now to draw back from Paul as a Seducer and false Teacher and so their Affections alienated from him He therefore to cleare himselfe from such false aspersions and calumniations and to confirme and establish the Hebrewes in the truth gives them to understand that he had not dealt fallaciously but faithfully with them in what he had taught them and therefore adviseth them to continue constant in their obedience unto their Teachers and in servent prayer unto God for them For saith he we are assured we have a good Conscience willing in all things to live honestly You may terme this Text Pauls Triumph or his choice Jewel with which the whole world compared and weighed in the Ballance will be found as light as drosse and vanity and without this all things are but losse dung and vexation of spirit 1. Analysis Pauls Conscience 2. Pauls Considence In the first note the quality it is a good Conscience In the second the propriety it is his owne good Conscience I have a good conscience In the second viz. his confidence you have 1. his Assurance we trust 2. the grounds of it built on foure firme pillars 1. His will desiring 2. The Extent in all things 3. The Constancy of his will to walke or live 4. The Syncerity of it namely honesty First of conscience in generall it would be very tedious to shew you the opinions of men upon the definition of conscience all varying in terme Habitus multis dispositionibus acquisitus Habitus intellectualis quâ talis officium est unicum inclinare ad promptè agendum Conscientia verò multas habet operationes quas immedtatè exercet ergo non Habitus Ames de Conscien and some in truth Much adoe there is amongst Divines to find out the Genus or generall terme of it as also the difference Some calling it an act some an habit some a faculty some a power As for the two former they are liable to just exception that call it an act or habit 1. It cannot properly be called an act because conscience many times doth not act as in sleepy men and seared consciences 2. It cannot be properly termed an habit because conscience is innate not acquired The two latter a faculty or power are generally imbraced but especially the last Some leave out faculty because the Scripture hath not yet determined it to be a distinct faculty but calling it sometimes the spirit of a man and sometimes the spirit of the mind of man therefore to avoid all exception I shall pitch upō the last terme namely power as the true genus and so define it Conscience is an inbred light in the mind of man teaching him to follow what is good and to eschew that which is evill and it is called conscientia quasi concludens scientia and it hath a two-fold Act the first is to give Testimony to things whether we have done well or ill if we have done them well then it giveth testimony for us Rom. 9.1 My Conscience also bearing me witnesse and if we have done evill then it testifieth against us Therefore Nazianzen used to call the Conscience Pedagogū animae for as a Pedagogue waiteth upon a Child and commendeth him when he doth well and on the contrary whippeth him when he doth evill so the conscience when a man sinneth it stingeth him like Hornets Deut. 7.20 But when he doth well it alloweth him bids him go on maugre all opposition and to rejoice and sing though in a prison with Peter or in stocks with Paul vid. Weemse divine exercitations But to define it more plainly and fully Conscience is a Relative power in the reasonable Creature Definition which upon determination through the light of Gods law doth either excuse or accuse 1. A power because of the many operations and workings which it dayly exerciseth in us 2. It s a Relative power not absolute Conscientia i.e. scientia cum alia scientia 1. Cum Deo scire 2. Cum seipso scire 3. Cum aliis scire 4. Cum rebus ipsis conscire because what Conscience doth it doth it in Relation to another and therefore called conscience because it knoweth with another with one that is of familiarity with it and witnesseth the truth with it and this is God alone who only knoweth the heart and trieth the reines Hence it is that Paul calleth the spirit of God to second his conscience I speake the truth in Christ I lie not my Conscience bearing me witnesse in the holy Ghost where you may see 3 witnesses produced by the Apostle and all of them without exception namely Christ the holy Ghost and Conscience which is mille testes a thousand witnesses 3. The subject in which conscience is seated it is in the reasonable Creature I doe not say it is in the Creatour for God being holinesse and righteousnesse it selfe needeth not Conscience to order governe and direct him Neither do I say it is in the unreasonable creature because Beasts and Fowles wanting reason must needs want conscience but this I affirme conscience is in the reasonable creature only whether they be men or Angels good or evill Saints or sinners blessed Angels or collapsed Divels this power of Conscience is in them all Q. In what part of man is this power seated A. Tota in toto tota in qualibet parte I will say of conscience in the soule as Philosophers of the soule in the body
It is in every part or faculty of the soule 1. It hath the understanding for its Throne and Pallace where it is cheifly resident and keepeth a compleate Court in the whole soule commonly called forum conscientiae and there as a Judge sits determining and prescribing absolving and condemning de jure 2. It s in the memory and there it acteth as Register or Recorder readily minding and recording witnessing and testifying de facto 3. It s in the will and affections and there Conscience carries it selfe like a Jaylour or Executioner rendring rewarding plaguing and punishing every one sine respectu without partiality The 4 th thing in the definition of conscience is determination Conscience determineth what is good what evill what is to be done what not to be done and so excites or diswades accordingly If conscience say this must be done then must we do it for conscience sake If conscience tells us it is evill Rom. 13.5 then must we forbeare for conscience sake i.e. out of an holy feare of God whereby our conscience may be preserved pure before him 5. The rule by which conscience acteth namely the light of Gods law I do not say by the light of the word Gospell or written Law but more largely by the light of Gods law I meane the law of Nature written in mans heart before the word was written or Gospell revealed For as man had a conscience from the beginning so he had light from the beginning to regulate conscience which was the law of Nature written in his heart Rom. 2.15 6. The last thing in the desinition of conscience is her acting or working upon the light received which is twofold either acquitting or condemning when by her light she determines what is done that it is good or evill she accordingly doth excuse or accuse Rom. 2.15 And thus have you conscience in generall defined and explained Having shewed you what conscience is and in whom namely in the reasonable Creature now in so much as every man hath reason I may safely conclude that every man hath conscience The point of Doctrine is clearly this Doct. There is in every man a power or faculty called Conscience 1. That there is in man a conscience let our Apostle cleare up this truth in himselfe how often doth he call and appeale unto conscience upon all occasions when he was convented before the Coūsell greiveous things charged upō him he appeals to conscience Men and Brethren I have lived saith he in all good Conscience before God untill this day Againe when Ananias commanded them that stood by to smite Paul on the mouth Act. 23.1.2 and Tertullus with all his Rhetoricke before Foelix besmeares him calling him a pestilent fellow a mover of sedition a maintainer of the sect of the Pharisees a polluter of the Temple and what not He hath no way to cast off all this filth but by flying unto conscience shewing his enimies how far and free he was from these base aspersions that it was his constant practice to keep a Conscience void of offence toward God and toward men Act. 24.16 And that you may not think it to be Pauls peculiar but common to others with him we approve our selves to every mans Conscience in the sight of God 2 Cor. 4.2 Ob. Though good men have a conscience yet wicked men have not A. It is an usuall saying indeed amongst men here when they meet with such as are very hard in their dealings or very vitious in living to say this man hath no Conscience But you must understand their meaning when they say he hath no conscience they meane no good conscience or no working conscience Be you therefore assured that there is a Conscience in every man and woman be they good or bad not only in Paul but also in Pilate not only in John but likewise in Judas John 8.9 Rom. 2.15 The accursed Jewes wicked Pharisees and Heathenish Idolaters will all acknowledge the being and working of Conscience in them To hold therefore that some men have no Conscience is both dishonourable to God and injurious to man 1. A dishonour to God as if he had given man not a perfect but imperfect soule defective in its principall power or faculty we confesse that the body of man being generated may be maimed wanting a part or member Gen. 2.7 as an eye an eare a hand or foot Anima infundendo creatur creando infunditur Tho Aqu. 2. d. 3. q. 1.4.1 because it comes mediately from man but as for the foule being created and infused by God this cannot be defective but compleat in all this powers and faculties and therefore a great dishonour to God to question his workmanship as men do if they deny man to have a conscience Anima humana non eseminis traduce propagatur sed immediatè à Deo creatur which is a speciall power or faculty in the soule 2. An injury to man 1. Deny man conscience you deny him reason and so confound him with a beast but grant him a conscience and you grant him reason and set him in his proper place as a Lord or master over beasts Ps 8.7 2. Againe deny him Conscience you deny him a Soule one of his Essentials and so confound his manhood which were a great injury to him We acknowledge sin hath brought us to a great losse but not to such a losse as to loose our being we have by Adams sin lost our innocency but not our essence our Excellency but not our existence our soule is defiled not annìhilated our powers depraved not destroyed man is man still hath body and soule partes members powers and faculties all good quoad bonum naturale all naught quoad bonum morale The truth then still stands cleare that there is in every man a power or faculty called Conscience 2. The Reasons why God hath planted this power of conscience in man are two 1. R. To shew his Justice that he will judge righteously God commands judges here on earth to execute righteous judgment Deut. 1.16 to proceed secundum allegata probata to do nothing but upon good evidence and witnesse Now shall not the Judge of all the world do right God hath therefore set this power in man that when God comes to judge him he may have sufficient evidence in himselfe his owne Conscience witnessing for him or against him before Gods Tribunall For God will not condemne without a witnesse 2. R. Is to shew his mercy unto man He knowes man is very fraile labilis memoriae apt to forget his God and to forget himselfe Sometimes he goes forth and forgets to pray unto God for protection and direction sometimes he returnes home and neglects his duty of praise to God for his preservation therefore God hath placed in him this power of conscience as a remembrancer unto him Againe sometimes mens Passions are very high as in Jonah Jonah 4.9 who is
they are strangers to a good conscience so are they strangers to a most good God who will be so far from blessing them that he will surely curse them and give such timerous and fearfull persons which want the fire of zeale their part in the lake that burneth with fire and brimestone which is the second death Rev. 21.8 Rev. 21.8 A Childlike heart can never be patient under Gods dishonour though he is alwaies silent under his displeasure Moses was coole in his owne cause but hot when Gods credit lay at stake When the children of Israel had wrought folly in the golden Calfe the zeale of God did so eat him up that he could as well containe fire in his bosome as be patient when Gods glory suffer'd Oh therefore try your selves upon this Note and before you find your selves more bold for God be not so bold as to boast of a good conscience 4. Note of a good Conscience is to love a Conscientious Teacher and Instructer he desires not to live under a cold man-pleasing ministry which preaches liberty not strictnesse of conscience which soweth pillowes under mens armeholes and cryeth peace peace so that none departeth from his evill way The good conscience desireth such a Preacher who is not shaken with feare nor seduced with flattery whose voice is the voice of a cryer his sound as the sound of a trumpet Vsai 58.1 his words like sharp nailes and piercing goads Eccl. 12.11 Heb. 4.12 his preaching an heart-pricking his dividing of his Text and matter the dividing asunder of soule and spirit of the joints and marrow Such we find amongst the Prophets that cryed aloud and did not spare to tell the people of their transgressions and the house of Judah of their sins Such were amongst the Apostles who were sons of Thunder and threatned judgments against the wicked and rebellious Yea Christ himselfe who had the tongue of the learned to speake the word in season to him that was weary Isai 54.4 was also as a polished shaft Isai 49.2 and his mouth as a sharp sword his eyes as a flame of fire and his comming into the Temple none was able to abide he was as a Refiners fire and Fullers soap Mal. 3.2 Isa 11.4 and with the breath of his lips he did slay the wicked Is 11.4 Such are the Teachers that a good conscience loveth and delights in But our age can no more endure this kind of preaching then the Israelites could endure the shrill sound of the Trumpet sounding louder and louder He. 12.19 and that terrible fire and that voice of words which they desired they might heare no more Christs Ministers now are become Antichristian say they their doctrine only legall though indeed they trace Christ and his Apostles and observe their method who first commanded Repentance to be preached Lu. 24.47 and then remission of sins to be promised and Paul drawes all his doctrine unto these 2 heads first repentance towards God the second faith in Jesus Christ Act. 20.21 Yet men are now become so tender that they will not have their Dalilahs toucht you may not come unto them as the good Samaritan with wine to search and cleanse but only with smooth oyle to heale and comfort it must be all the riches of Christ and a naked faith in Christ If you touch with Obedience you are legall and Phisitions of no value But let me tell such as follow such Doctors their cause is dangerous when the blind lead the blind Isa 9.16 you can easily conclude what will follow The leaders of this people cause them to erre and they that are lead of them are destroied Wherefore would you be assured that your conscience is a good conscience do not with Ahab hate Micaiah nor with Ananias smite Paul do not vilify those whom God doth honour I meane zealous honest and consciencious ministers who labour in the word and doctrine and are examples to the flock in faith and love in spirit and purity if you do we are bold to challenge you for men of an evill conscience but on the other side if you honour them as men sent of God and highly esteeme them for their workes sake and readily obey their wholsome doctrine following them as they follow Christ you may then safely conclude we are assured we have a good conscience Last Note of good Conscience is universall Obedience This is an excellent distinguishing note between truth and error a good and an evill conscience God calls for this saying in all things that I have commanded you be circumspect Exod. 23.13 Caute estote 1. magna God will have conscience to be good to all persons Act. 24.16 and good in all things Heb. 13.18 and to be good at all times attentione servate vatabl It must be our exercise daily to keep a conscience void of offence both towards God and towards man He that hath a good conscience his heart is moulded into obedience his will is cast into Gods will He is ready to do what God commands and to leave undone what God forbids Like the slower that opens and shuts with the Sun So it opens to God and shuts to sin He desires to do Gods will on earth as the Angels do it in heaven readily sincerely constantly Let us now try our selves by this note and we shall find a good conscience to be very rare we may run with Jeremie to and fro to find such a man Jer. 5.1 we may goe into many families townes parishes perchance misse him at the last The prophane and vitious will not owne such good conscience and the Civill Justitia and formall Hyprocrite care not These two last have high conceits of themselves but yet upon tryall will be found too light First the civill man thinks well of himselfe because he is kind unto his neighbour defrauds no man but payes every man to a penny and as for the poor needy he is open handed ready to supply their wants at all times and therefore doubts not but his conscience is very good but let me tell thee thou civill man thou art much deceived if thy Conscience were good thou wouldest be holy to God as well as upright to man how is it that thou art so ignorant in the things of God and of thine own salvation that thou makest no conscience of prayer in thy Familie of reading the Word of hearing it preached unto thee no conscience of an Oath of a lie and of keeping the Sabbath day surelie if thy conscience be not good to God as well as to man it is void of goodnesse Secondly The formall Hypocrite is as high if not higher in his conceits of self worthinesse He is one that labours to know God and to serve him both publikely in the Congregation privately in his Familie hee is a professed onimie unto Ignorance and prophanes and prayseth God that he is not as other men and
them both namely a conscience truely parified and truly pacified Meanes Now followes the meanes both to purify and pacify conscience 1. For the purifying of conscience it is the part of every one professing Christ to consider that his conscience naturally is defiled Tit. 1.15 and that there is a necessity of taking off this defilement if we would be saved namely the ignorance error and hardnesse of conscience wherewith it is polluted The principall meanes are two 1. The first means to effect it Principall meanes is the bloud of Christ by this bloud we must have our hearts sprinkled from an evill conscience Heb. 10.22 9.14 This is a singular way to have our Consciences purged from dead works to serve the living God 2. Meanes is the Spirit of Christ This is that mundifying water mentioned Ezek. 36.25 I will sprinkle cleane water upon you and ye shall be cleant from all your filthinesse These two Christs bloud and Christs spirit will cleanse the foulest sinner and the most defiledst conscience Paul writing unto the Corinthians tells them what filthy creatures they were 1 Cor. 6.9.10 namely Fornicators Idolaters effeminate abusers of themselves with mankind Theeves Covetous Drunkards Railers Extortioners and then shewed them by what meanes they were cured and cleansed namely by the blood and spirit of Christ v. 11. But ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God This is the refiners fire and fullers sope Mal. 3.2 this is that hysope which will make us as white as snow yea more white then snow Ps 51.7 Other meanes there are which though not comparable to the first yet as subservient are likewise requisite to this purifying of Conscience namely the Word Faith Repentance Lesse principal meanes 1. The Word Now are ye cleane saith Christ through the word that I have spoken unto you John 15.3 That is to say the word accompanied with the power of my Spirit 2. So Faith is of a cleansing nature it will purge the heart and cleanse the conversation Act. 15.9 3. And as for repentance we find that when Judah had defiled her selfe with sin God calls her to repentance as a way of cleansing Wash ye make you cleane put away the evill of your doings from before mine eyes cease to do evill learne to do well and then though your sins be as scarlet they shall be as white as snow Is 1.16 Thus you see how a defiled conscience may be purified 2. Next followes how conscience may be pacified Consider first of all what it is that troubles conscience Meanes It must be one of these three either sin or Sathan or Gods anger It was sin that so troubled Paul the law in his members that warred against the law of his mind that so disquieted him that it made him to cry out Rom. 7.24 O wretched man that I am who shall deliver me 2. It was Sathan that winnowed Peter and withstood Jehoshus 3. Gods anger that so molested David as to make him cry out Lord rebuke me not in thy wrath neither chasten me in thy hot displeasure there is no soundnesse in my flesh because of thine anger Therefore unto such as are troubled with the sight of their sin the assaults of Sathan or sence of Gods displeasure if their consciences be unquiet because of these either one or all be carefull in the use of such meanes as God hath ordained for pacifying conscience Now that I may not be tedious remember what were the meanes to purifie conscience and thou shalt find the very same meanes will pacify conscience I told thee before that the bloud of Christ and the Spirit of Christ as principall 2. The word faith and repentance as lesse principall These would make a defiled conscience to become pure So now I must tell thee againe to make thy conscience quiet thou must have 1. The bloud of Christ Paul tels us that Christ by the bloud of his Crosse Col. 2.20 i. e. by his bloudy oblation made upon the crosse hath made peace and reconciled all things Now rightly to understand this Text you must know that by sin heaven and earth were set at variance and the creatures in them but by Christ there is unity set not only betwixt God and man but also betwixt men and the Angels that are in heaven as also the creatures that are upon the earth now if Christs bloud be such a Catholicon to take off all enmity beween God and man between men and Angels in heaven men and creatures on earth and to make peace then let us acknowledge it an excellent means to pacify conscience This was typified in the bloud of the Pascall lamb where this bloud was sprinkled upon any door-post there was peace and security against the destroyer So where the bloud of Christ is sprinkled upon the soule their conscience is at peace and hath security against all the remaining guilt and corruption of sin the rage of Sathan danger of Gods displeasure This bloud givves the soule all boldnesse to enter in into the holiest of all by a new and living way Heb. 10.19 and gives us assurance before God 2. Meanes to pacify conscience is the spirit of Christ As his bloud is the procuring cause so his spirit the producing cause For this cause Christ and the holy Ghost are called by one and the same name because their end and businesse is the same namely to procure peace to the soule They both are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Advocates Christ is our Advocate and and the spirit is Gods Advocate Christ is our Advocate to the father to procure us peace The spirit againe is Gods advocate to us to produce peace As the one prevailes with God for granting peace so the other prevailes with us to entertaine peace See this cleared in 1 Joh 2.1 If any man sin we have a Paraclete with the father Jesus Christ the righteous Here Christ is our advocate againe Joh. 14.16 I will pray the father and he shall give you another Paraclete In this place the holy Ghost is Gods advocate so you plainly see how the bloud and spirit of Christ must make up this true and full peace Now for the causes or meanes lesse principall and subservient as the word faith repentance First the word it is a word of reconciliation and pacification Thus Peter to Cornelius and his company tells them ye know saith he the word which God hath sent to the children of Israel Act. 10.36 preaching peace by Jesus Christ which is Lord of all Now as the Scripture in generall may be said to be a word of peace so more especially the Gospell This is called the word of peace The Author of it the Prince of peace The minister the Messenger of peace Rom. 10.15 and his preaching the gospell the ministry of reconcitiation 2
are to adde light to light i. e. the light of Scripture unto the light of Nature without knowledge the conscience cannot be good but as a blind man drinke poison as soon as wholsome liquor and stand as securely upon the brinke of a deep dungeon as upon a broad pavement and why because he seeth not the venome of the one nor yet the danger of the other Even so the blind conscience drinks iniquity as water and stands fearelesly upon the brinke of hell without any fear of falling into it and all because he seeth not the vilenesse of the one nor yet the mischeife of the other into which he runneth therefore adde I say unto the light of nature the light of scripture 2. Adde bloud to bloud i. e. the bloud of Christ to thy sin-bleeding soule this is that bloud which must cure thee and no other bloud can do it 1. Beasts bloud will nto heale thy conscience the bloud of buls and goats cannot purge away sin 2. Mans bloud will not as the bloud of Abel or the bloud of Martyrs 3. Thine owne bloud will not cure thee Saul having an evill conscience might thinke to ease him selfe by falling on his owne sword and shedding his owne bloud but alas this will not cure but kill Ther 's nothing can cure our sick polluted consciences but only bathing in the poole of Bethesda There is nothing can make us white but the bloud of the lamb It is Christs bloud only Zach. 13. this is that fountaine for sin and for uncleanesse this is the bloud that must cleanse thee from all sin 1 John 1.7 8. See therefore thou adde unto thy bleeding soule this precious blood 3. Adde spirit unto spirit i. e. unto thy spirit Gods spirit When Gods spirit comes into thy spirit it will not only regenerate thy spirit but witnesse with thy spirits that thou art healed and make thee with a joyfull voice to cry out Abba father Rom. 8.16 4. Adde faith to faith unto thy generall faith an applicative faith thou then wilt not only beleive that these former simples and ingredients thus compounded and as it were mixed will cure an evill conscience but will boldly say my evill conscience by these meanes is purged and quieted Where these principles and simples are thus compounded and happily joined together there is a perfect cure the evill conscience is become a good consceence the defiled conscience a purged conscience the troubled conscience a peaceable conscience thou art made whole therfore as our Saviour unto the Adulteresse when she had received merecy gave her this caveat to sin no more so say I to thee that hast a pure and peaceable conscience go sin no more but observe thy Physitians rules in keeping a good diet be holy to God upright to man sober in thy selfe if not thou wilt fall back into thine old disease so thy condition will be more desperate then ever Now for preservatives that conscience may keep its purity and peace 1. Abstaine from all appearances of evill Account no sin little but remember that a little leake may sinke a ship and one spark of fire may burne a city it was but a wanton glance at first in David when he looked on Bathsheba but if you mark it many sins and many sorrowes followed upon that glance of his so that which James speaketh is here most true behold how great a flame a little fire kindleth therefore abstame from the appearance of sin 2. Beware of intimacy with any ungodly person take heed whom thou makest thy companion the sweetest dispositions are soonest sowred by evill society wicked Ahab is no fit companion for godly Jehoshaphat nor Cerinthus the Heretick for John the Divine Take heed of such as are either erroneous in judgment or vitious in conversation wilt thou joine with those that are enimies unto God doest thou not know that one diseased sheep may infect an whole flock so on corrupt man may corrupt a multitude as we find in Alexander 2 Tim. 2.17 Hymeneus Philetus Phigellus Hermogines and others whose word did eat as doth a Canker which if not seasonably prevented will grow incurable The Originall word is gangrene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to eate as the disease called a wolfe or a canker doth which consumeth not only the part where it is but spreadeth farther in the flesh Such is the Nature of Hereticall doctrine if it be not stopt in the beginning cured by solid confutations and Ecclesiasticall censures upon those that are obstinate it will spread far and run over the whole body of the Church Beware of such a man that is an Heretick Tit. 3.10 11. after the first and second admonition reject knowing that he that is such is subverted and sinneth being condemned of himselfe i. e. convinced in his owne conscience that he shuts his eyes against the light and resisteth and opposeth the known truth The like I say for prophane and vitious persons though they entice thee consent thou not and if they say come with us or be one of us oh come not into the way of sinners Prov. 1.10 nor enter into the counsell of the ungodly Prov. 3.34 lest thou sit in the seat of the scorner and at last become a scorne and a derision unto God and the godly 3. In doubtfull things take the surest and safest way All men have flesh and so consequently error in them Great differences arise in things practicall one holds recreations on the Lords day and another denies it This man for usury that man against it some say Faith and Troth are no Oathes others will tell thee that they are more then yea and nay The Multitude are for Cards Dice drinking of healths Math. 5.37 long haire in men and naked backs and breasts in women but the fewest and wisest are against all these Judge thou therefore which is the safest way to use all these or to refuse them heare what the Spirit tells thee abstaine from all appearance of evill have no fellowship with the unfruitfull workes of darknesse but rather reprove them Doubtlesse it will be safer for thee to deny thy selfe in forbearing Eph. 5.11 then to take liberty in using them Give no offence to tender consciences but follow Paul who was so wary of giving offence to Gods people that even in things lawfull he would deny himselfe resolving to eate no flesh while the world standeth rather then to make his brother to offend i. e. to put a stumbling block before him 1 Cor. 8.13 or give an occasion of sin unto him Wherefore walke on sure ground and be warranted from God for what thou doest Whatsoever things are true whatsoever things are honest whatsoever things are just pure lovely whatsoever things are of good report if there be any vertue Phil. 4.8 if any praise thinke on these things 4. Take heed of false and phantasticall Teachers who boast of the spirit of
with the worst tit 1.15 yea my very soule and conscience was defiled But blessed by my good God that hath striken Covenant with me in my blessed Saviour Christ Jesus Ezek. 11.19 hath put into me a new Spirit given me a heart of flesh and hath changed this defiled conscience Heb. 9.14 into a pure conscience a conscience both purified and pacified by the bloud and spirit of Christ Col. 1.20 My greatest foe is now become my greatest friend a most true friend that will not flatter me but deale plainly with me a most sweet freind that will comfort me in the saddest and darkest times and seasons yea a friend that will make me to laugh under the whip Sing when my feet are in the stocks and rejoyce when I fall into many Temptations In a word a most constant friend that will never leave me nor forsake me neither in this life nor in the life to come Death may part Naomi and Ruth David and Jonathan but death shall never parte thee and thy conscience she will be with the in reproach and povertie in sicknesse and distresse in prison and restraint in lyfe in death in Judgment and before Gods Tribunall Oh therefore relate thy happie and blessed change unto others that so thou and they may unanimously prayse God Soe shall thy God be magnified and thine owne thankfull heart reallie and faithfull expressed 2 Use to such as have a good conscience to be such a friend unto them that they would be very Carefull to deale friendly with this friend It is Solomons Advise Prov. 18.24 That he that hath friends must deale friendly and that there is a friend that sticketh closer then a Brother Now conscience is this close friend let Father Mother Husband Wife Child and Neigbour all leave thee This friend will never leave thee nor forsake thee as I told thee formerly Oh therefore deale friendly with thy Conscience give not the least offence unto her but remember she is very tender and will be senble of the least wrong or injury done unto her The Injurie of a friend doth stick closer then the wrong of an Enimie David could say had it been an Enimie that had done me this wrong I could have borne it but it was thou my friend Ps 41.9 yea my familiar friend we tooke sweet counsell Ps 55.13 Take heed therefore do neither disuse conscience nor misuse conscience 1 I say doe not disuse consciene by estraunging thy selfe from her and refusing her Advise and counsell 2 Doe not misuse her 1 Some by making her a cloak for any erroneous opinion or sinfull practice as too to many doe in these our daies who dare to set Gods Image and Supscription upon their owne base coine Are there not many amongst us who impudently and blasphemously affirme that their Mission Message Doctrine and Spirit are all of God They will tell you they are sent of God the Doctrine they teach is the mind and will of God The Spirit by which they teach Is 8.20 it is the Spirit of God But come you to the law and to the testimonie consult the word of God and you shall find there is no light in them They are very Traytors to the King of heaven abusing his Image and Superscription read but the 23 of Jer. and 13 of Ezek. and you shall find that notwithstanding their great Braggs they are but grosse impostours and seducers God tels them He never sent them never spake unto them calls them Dreamers whose Doctrine is but chaffe and their Spirit is not Gods Spirit but their own proud lying and deluding spirit 2. Others make conscience a Cloak for ungodly practices that they may the more clossely oppresse defraud and injure others to the satisfying of their ambitious lusts and Covetous desires such were the Scribs Pharisees of old of whom our Saviour gives us a Caveat that wee beware of them and then describes them that people might the better know them They are men saith Christ that carrie a great shew of Pyetie and holinesse they pray Math. 23.14 yea make long prayers and performe other godlie exercises Luk. 20.46 and all this they doe not syncerely but hypocritically that they may the more easily devoure widdowes houses and consume their estates who entertaine them and doubtles many such there are amongst us at this time who have very faire pretences for most foule practices as Jezabel had who was never more zealous in prayer and fasting then when she intended to to take away the life and livelihood of innocent Naboth now what are these but great abusers of Conscience 3. To these I may Adde a third sort who having abused conscience by some ungodly Art of whordome drunkennesse blasphemy or the like will call for mercy and so be friends It is reported of Lewes the eleventh King of France that he wore in his Hat a Crucifix and when at any time he had blasphemed God or acted any wickednesse He would presently take downe his Crucifix and Kisse it and then he had thought he had made satisfaction for all wrongs even so is it amongst us There are many when they have done any thing against their conscience thinke it enough to Kisse Conscience and cry God have mercy and all is well but let me tell such they are enimies to conscience and let them be assured that at last they will find Conscience an enimie to them yea their greatest enimie Not only a witnesse But their Judge and Tormentor Use of Exhortatiō unto all to be very carefull how they deale with Conscience not to dare to injure it in the least degree conscience I must tell you is verie tender soone sensible of the least wrong if therefore you will hold friendship with her you must resolve to be tender also and that with an holy tendernesse I say an holy tendernesse and the rather because there is too much tendernesse in the world which is very hatefull unto a good Conscience 1. Some are very ready for the practice of sin Unholy Tendernesse but they are so tender as they cannot endure the least touch of reproofe for sin They are like those whole bodies being full of boyles and botches cry out unto such as come neer them Oh do not touch me and all because of the soares and and the ulcers they beare about them Thus is it which many a wicked man and woman who having many ulcers of sin running upon them will not indure their Christian friends nor yet their faithful ministers and Teachers but cry out like those in Isaiah who said to the seers see not to the prophets prephesie not unto us right things but speak smooth things Is 30.10 prophesy deceit They cannot indure to heare the truth of God but a lie not to have Gods Judgmēts threatned but themselves to be slattered though it turne unto their owne ruine Such tender persons were Amaziah the prince 2
but brings it to the touch 1 Thes 5.22 tries all things and so holds fast not what seems good but What is good lastly the render conscience will take heed of what he knowes to be lawfull he dares not to do all that he may doe least he should do what he ought not to doe Consider you that are Gamsters merry come panions fashion-mongers and all flesh-pleasers which are lovers of pleasure more then lovers of God I know you will stand upon your justification and plead strongly for your dicing drinking carding your long haire your fantasticall fashions and pot companions though there be enough recorded in Gods book against them in all of these Me thinks I heare you say there are many great Schollers will maintaine the lawfulnesse and that it is condemned only by a company of strict lacea Puritans and men of meane parts and learning Give me leave to speak the words of truth and sobernesse you say cards dice drinking and merry company are things lawfull 1 Cor. 6.12 but answer me 1. are they expedient 2. Doe they edify you 3. Are they not brought under the power of these things these practices Alas who sees not such as thus seek to please the flesh that they do displease God their merry company makes them to distast the society of Saints their dicing and drinking makes them to loath the hearing and reading of Gods word yea Bible and the pack of Cards are like the Arke and Dagon they will not stand together Let me therefore advise you not to be too presumptuous upon the lawfulnesse of these but consider expediency and edification that all be done soe that God may have glory and your selves may be edified more and more in Christ If you look not to this that which is lawfull in it selfe will be found unlawfull in you You will soon be brought under their power be captivated by what should be your servants Remember therefore what on saith and that most truly licitis perimus omnes the Whole world is undone by lawfull things i. e. lawfull things abused or misesteemed Was it not so with the old world when our Saviour speaketh of the destruction of the old world by water what doth our Saviour charge upon them as deserving this great and generall judgement he mentions only things that were both lawfull and necessary They did eate hey dranke they bought and sold they built and planted they married and were given in marriage See you any unlawfulnesse in any of these notwithstanding the giving themselves up to these things Luk. 17.27 suffering such practices to call them off from God God was highly displeased and themselves fearfully perished Oh therefore doe not presume upon the lawfulnesse of such things but if you have this holy tendernesse in thee examine all circumstances least God be offended and thy conscience so wounded as that thou canst find no peace within but in thy apprehension a very reprobate One word more by way of comfort unto you that are thus tender Use of Comfort possible it is that though you desire tendernesse and to hold a firme peace with conscience yet your conscience may frowne upon you and so you conclude against your selfe that God is angry with you according to that of the Apostle 1. Joh 3.21 If our heart condemne us God is greater then our heart and knoweth all things i.e. if our conscience condemne us then God will condemne us much more but your Conscience you say doth condemne you and therefore your condition is very sad before God To give you satisfaction in this I must confesse it is most true that when conscience doth check accuse condemne upon right information there is no hope of avoiding the sentence of God by any close carriage by which we may thinke to shift and hide our selves and our actions from his eyes Yet this hinders not but that sometimes the conscience may condemne where God doth not For though it always judge for God and on his side yet it doth not alwaies judge with God and according to his direction but sometimes it may be that with Jobs friends it makes a lye or God and yet not purposely but through misinformation or prejudice while it lookes on the worst and not on the best that is to say on the present and particular indisposition of the heart and not on the sincere and generall disposition of it Such for want of better light in that particular may feare where no feare is but let me tell such they have a most gracious God that takes no notice of such failings but pardoneth and passeth by the transgressions of his people as if he saw is not Mic. 7.18 Therefore let such tender ones support their spirits upon that sweet and gracious promise of Christ Is 42.3 not to breake the bruised reed nor quench the smoaking flax i.e. God will not deale harshly with such weake and feeable ones but support and comfort them for though their light be little and burne dimlie yet the Lord will not extinguish it but snuffe it and make it burne more cleerly Consider when your Conscience doth accuse whether it proceed from sufficient light out of the word of God or from wrong information If from light received out of the word of God her sentence is divine and we are to regard it but if otherwise upon wrong information it is the error of conscience and our remedy is by sending conscience to seek the warrant of her sentence out of the word of God Againe if conscience present unto you sins which you committed many years agoe and whereof you have repented For we are to know that albeit after Repentance the Lord forgives the guiltinesse of sin yet he will have the memory thereof to remaine in that conserving faculty of Conscience called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may both serve to humble us for the evill we have done as also to preserve us from sin for the time to come Againe if conscience accuse us for sin committed and not repented it is Gods great mercy who by inward troubles wakens us to judge our selves here that we may not be condemned of the Lord hereafter Obiect Now if any prophane Belialist shall at last say what need all this adoe concerning a good conscience have not all men a good conscience Answ To such I answer in some sence they have a good conscience namely a conscience which is metaphysically and naturally good and so they may and yet go to hell But the conscience that brings with it a continuall feast and is accompanied with grace in this life and glory in the life to come It is more then metaphysically or naturally good It is spiritually and supernaturally good 1. A conscience purged and pacified by the bloud of Christ Heb. 9.14 2. A conscience habitually exercised to inoffensivenesse both to God and man Act. 24.16 3. A conscience that desires to be compleatly good in all things and alwaies Act. 23.1 4. A conscience that will approve it selfe good even in the sight of God Act. 23.1 1 Pet 3.21 5. A conscience that will give testimony of thy hearts simplicity and godly sincerity and sopport thee under greatest troubles and distresses 2 Cor. 1.8 9.10 11 12. Now if upon a serious search thou canst evidence such a conscience I must tell thee thou hast obteined great favour from the Lord and art enriched with so rich a Iewell that far surpasseth all the wealth of the world and can never be worne by the men of this world Rejoice therefore in the Lord alwaies and acquaint thy Christian friends with it that you may rejoice together yea eat thy bread with joy and drink thy wine with a merry heart for God hath accepted thee Eccl. 9.7 The conclusion is this Conclusion Christians Conclusiour Consciences are all obscured corrupted and depraved through Adams fall It is the part of every one to labour to reduce conscience to its prime purity againe When a Compasse is out of frame we touch the needle of the Compasse with a Loadstone that the stone may draw it right to the Pole againe So let our minds be touched with the Loadstone of the Spirit of grace that they may come back to the Lord as to the Pole and quiet themselves in Christ as their true sole and perfect Saviour Let this be your daiely prayer unto God and constant endeavour who only can sanctify us throughout in spirit soule and body who can make every part and member of our bodies with every power and faculty of our soules weapons of Righteousnesse to doe him service Now unto him that is able to make you to stand upright before him and to keep you from falling Jud. 24.25 and to present you faultlesse before the presence of his glory with exceeding joy to the only Wise God our Saviour be Glory and Majesty Dominion and Power now and for ever Amen April 5th 1656. FINIS