A good conscience the strongest hold. A treatise of conscience, handling the nature acts offices use of conscience. The description qualifications properties severall sorts of good conscience. The excellency necessity utility happiness of such a conscience. The markes to know motives to get meanes to keep it. By John Sheffeild, Minister of Swythins London.

A Good Conscience THE Strongest Hold. 1 Tim. 1. 19. Holding faith , and a good Conscience , which some having put away concerning Faith have made Ship-wrack .

THese two Epistles to Timothy , and that to Titus , may well be called the Ministers Directory , made up of Canons clearly and undubitately Apostolicall , Directing the Minister how to Govern himselfe and how to Guide his People .

The Ministers charge is looked upon by all as the greatest ; and the Apostle , who best knew what it was doth not spare to lay it home to him , and to give it him to the full .

Each Minister hath a double charge . The one ad extra , concerning others . The other ad intra , which concernes himselfe . Both are 1 Tim. 4. 16. summed up in those few words . 1 Tim. 4. 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 sin●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 fellow●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. ●ud . v. 3. hold the whol●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 to get , keepe , use two weapons especially , Faith , and a good Conscience ; get both or neither , faith in the one hand , good Conscience in the other ; thou hast many enemies to resist and fight with , thou must use both hands , not faith alone , without good Conscience , nor good conscience alone without Faith ; Both make thee compleately armed , and will make thee more then a Conqueror ; But hold them fast , throw down neither , but should thy weapons be beaten through violence of persecution to thy head , never suffer them through cowardize to be beaten out of thy hands .

The latter especially he giveth charge abovt , viz. a good conscience ; without this , if thou shouldest be all faith , all faith cannot save thee , nor save it selfe , without this second , good conscience ; But faith either stands or swims with a good Conscience , or falls and sinkes with a bad Conscience . Hence the point intended is :

In the most Perillous tempests of corrupt and dangerous Obs. times , wherein we often see others losing their Lives , their Graces , their Comforts , their former Peace , their future hopes , that our selves may not eternally miscarry , and loose all we have on earth for Grace , and comfort ; and all we look for in heaven , for glory and happiness ; Our continuall care must be to get and keepe , to have and hold faith and a good conscience .

If thou lose not these two , thou shalt never have cause to complaine of losing times , keepe these , they will keepe thee .

In times of common Naufrage , and Shipwracke , when we see abroad Church-wracks , State-wracks , Faith-wracks , Truth-wracks ; take heed then of the worst Ship-wrack of all at home , Conscience-wrack .

Our life here is set out by a double Metaphor . 1. Of a warfaring condition , v. 18. 2. Of a Seafaring condition , v. 19.

Is our life a warfare ; These are our principal weapons , Faith and good Conscience , if faith be the Shield , good Conscience is the Brestplate of Righteousnesse , Ephe. 6. 14. or the golden Eph. 6. 14. 16. Girdle of truth and sincerity , v. 16.

Is our condition a Land fight ? and not of a single combate , but of common interest ; These two , Faith , and a good Conscience , are the two strong holds we must secure our selves in , and hold out to the last drop of blood , and gaspe of life ; These two like Jonathan 1 Sam. 14. 13. and his armour bearer will disco mfit an hoast of Enemies , and carry all before them , and break through the most insuperable difficulties , 1 Pet. 3. 16. Having a good conscience 1 Pet. 3. 16 ( saith the Apostle ) that whereas they speake evill of you , as of evill doers , they may be ashamed , that falsely accuse your good conversation in Christ , q. d. Though they encampe against you , beset your houses , shoot their arrowes , and bullets , bitter words , and as bad deeds ; yea should they discharge their murdering Peeces upon you , and thinke by firing and storming to carry all before them , stand you your ground , quit your selves like men , retire you like the Cony to this Rock , like the Bird to this Hill , your Brazen walls of Faith which indeed ( without any Hyperbole as Jerichoes walls ) reach up to heaven ; and that Adamantine Inworke of a good Conscience founded on a Rock , no Gates or engines of Hell shall prevaile against ; But they shall be ashamed when they behold your good and unblameable conversation ; They shall draw off with dishonour and infamy as Abimeleck , when he attempted to fire the Tower of Thebez , to which they fled for safety , a woman threw a Jud. 9. 51. 52. piece of a Milstone upon his head , and sent him packing . These indeed shall never be ashamed Ps. 127. 5. when they speake with any Enemies in the Gate .

Is our life a Seafaring condition ? A good Conscience is the Arke , not like that wherein Moses was exposed to drowning and danger , Ex. 2. 3. an Arke of Bulrushes , daubed with slime , and pitch ; But like that of Noah , Pitched Gen. 6. 14. Et Seq . within and without with pitch , made by Gods own direction , wherein thou mayst adventure as he did the whole world , both Church and State , thereinto God bad him enter , therein God shut him , and kept him safe , it preserved that second Adam , and all the reserve of the Creation from that universall Deluge . A window it had in the top , to let in the light of Heaven , not the lest Crevise below to let in a drop of water to endanger it , It did shoot off all the Showers that fel downwards , and all the Floods that raged upwards . The like figure whereunto even Baptisme doth now save us ( not the putting away the filth of the flesh , 1 Pet. 3. 20 21. but the answer of a good Conscience towards God ) by the Resurrection of Jesus Christ , 1 Peter 3. 20. 21.

Is our Life a Sea-fight ? These two , Faith , and good Conscience , are our men of warre , which we must never yeeld up to any Enemy , but chuse rather to perish , and sinke in defending them , and maintaining our Trust . See what Trophees a Christian brings home by making good these two , above all Trophees of honour , a Conqueror can get from a spoiled Enemy , 2 Cor. 1. 12. For our rejoycing is this , 2 Cor. 1. 12 the testimony of our Conscience , that in simplicity and godly sincerity , not with fleshly wisedome , but by the grace of God , we have had our conversation in the world , but more abundantly to you-wards . It had been now an ill time with the Apostle , his sufferings did abound , v. 5. He was pressed above measure , and above humane strength , Even to dispaire of life , yet even under the sentence and stroke of death , He had consolations abounding as much as his afflictions , and joyes running over above measure , if afflictions above measure . And all from this Magazine and Treasury of a good Conscience .

In pursuite of this point . I shall first shew The five particulars to be handled . what Conscience is .

2 What this good Conscience is .

3. Give the particular kinds and sorts of good Consciences .

4. Give the reasons of the point and duty .

5. Deduce the inferences arising hence by way of Application .

CHAP. I. Chap. 1. What Conscience is ? What conscience is .

TO the first ; What conscience is . This I shall shew in two particulars : 1. Explaining what the word Conscience signifies . 2. What the thing Conscience is .

1. What the word conscience signifies . Notatio nominis praemittenda notationi Rei . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] The word in Greeke , and ( Conscientia ) in Latine , and ( Conscience ) in English , are all compound words , and signifie a knowing together ; and imply two things : 1. Some competent measure of knowledge , or there can be no conscience . Hence the word , so translated 1 Cor. 4. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I know Nullius rei mihi conscius sum . Beza So. Nil conscire sibi Horat. nothing by my selfe . Prov. 8. 12. Wisdome saith , Ego sapientia cum Prudentia cohabito , I Wisdome dwell with Prudence . So Ego Conscientia cum scientia , I Conscience dwell with knowledge .

2. It implies a knowing together , not a common , single , abstracted , Theoretick knowledge , but a double , or multiplied knowledge it must be . Hence the learned say Conscientia est Aqninas Rivet & alij . cum alijs scientia , .

In this sence it intends a four-fold knowledge .

Conscire . 1. cum Deo to know together . 1. with God . 2. cum seipsis 2. with our selves 3. cum alijs 3. with others . 4. cum rebus ipsis 4. with things themselves .

In all which Idem est conscire , & consentire , The Conscientious man is ever a Consentientious man .

1. Cum Deo scire , Conscience is first to know Conscientia est notitia vel sensus internus judicij proprij vel alieni praecipue Dei de nostris bene vel male factis . Paraeus in Ro. 13. together , or consent together with God ; whence commonly Divines say , Conscientia is cum deo scientia ; When we have the same Idaea , apprehension , and esteeme of things in our minde , that is in Gods , when we allow , or disallow , thinke , speake , doe according to the rule of Gods word ; when wee are not swayed by mans judgement , or the wisedom of the world ; But what God commendeth is approved , what God commandeth is obeyed , what he promiseth is beleeved , what hee threatneth is avoyded , what ever God propoundeth is regarded and received ; this is conscience , when we light our Candle at the Lampes of the Sanctuary . Hence we say , Vox conscientiae is vox dei . The voyce of a right enlightned Conscience , is the voyce of God , so saith Solomon , Pr●v . 20. 27. The spirit of a man is the Candle of the Lord , Lumen ex ipsius Prov. 20. 27. lumine , lighted at his Word ; then searching the inner parts of the Belly , and the secrets of the heart , and is become a discoverer of the secret thoughts , nothing being hid from the view of these two heart-searchers . What is Conscience other then the hewing and squaring our Tables according to the Tables delivered to us from the hand of God ? Mr. Burroughs , Moses selfe denyall , p. 39 " As it is reported of Boleslaus King of Poland , who used to weare the Picture of his Father in a plate of Gold hanging about his neck , and whensoever he was to do , or speake any thing of importance he would take his Picture and kissing it say ; Deare Father I wish I may not do any thing remissely unworthy of thy name &c. So Conscience still hath a remembrance of God before his eyes , and when any thing is to be done , saith , Lord , Col. 1. 10. Give me to walke worthy of God to all Pleasing , fruitfull in every good worke . This is to have our works to be wrought in God . Jo. 3. 21. And as in the sight of God , 2 Cor. 2. ult.

2 Conscire is cum seipso scire aut consentire , Conscience is the knowing of a man with himselfe . Cor quando se novit appellatur conscientia , quando praeter se alia scientia . Bern. Conscience maketh an identity in the same man throughout . Hence it is that Bernard often calls Conscientia Cordis Scientia , When the head and heart are agreed . Knowledg in the head alone , is barely Science , oft so falsely called . Knowledge in the heart too , is then Conscience rightly so called . In this respect I may say , Ecl. 10. 2 Let thy right hand know , whatsoever thy left hand doth . Thy heart must lye at thy right hand , yea and lye neare thy mouth too : That is to say , to Weigh , Trye , Examine , Observe , Order all that thy mouth speaketh , or hand acteth , or thought intendeth . Caleb spake as it was in his heart , Joshu . 14. 7. And in the next verse , he saith , I fully followed the Lord . Here is nothing but Conscience in both these expressions , His heart followed the Lord , there is cum Deo Scire ; And he fully followed his heart . There is cum seipso scire , Psal. 15. 2. The Godly man speaketh his Conscience , he speaketh the truth in his heart . So the Apostle Ro. 9. 1. I speake the truth in Christ , and lye not , ( there is cum Deo scientia ) My conscience also bearing me witnesse in the holy Ghost . ( There is the other Cordis Scientia ) There is conscience when these two meet ; happy is the man who condemneth not himselfe ( in his heart ) for what he alloweth , & approveth in practise , Hic murus ahaeneus esto Nil conscire sibi — That little quantity of Ayre , which wee breath in at our nostrils , which goes into the man , even to the heart , and which thereafter is breathed out thence againe , is more to a man , ( it is indeed his life ) then all the three regions of Ayre , which fill up that vast space between Earth and Heaven . However Philosophers conceive there is purer Aire , in the highest Region . Certainely that lesser proportion of Knowledge of Divine truths , which we take downe , and sucke into the heart , and after draw out and deliver thence , is more to a Christians life and Comfort , then all your ref●ned speculations , even of the third and highest Region .

3. Conscire cum alijs , To know together with others , and consent with them . This is Conscience , to put our Soules into their Soules Iob. 16. 4. stead as Job speaketh . Then to doe to others , as wee would they should do to us . Mat. 7. 12. To know the heart of a stranger , Ex. 23. 9. that thou doe not oppresse him , Cognoscit justus Animam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 jumenti sui , Prov. 12. 10. The righteous man is Arias Montan . Conscientia est notitia & sensus internus judicij proprij & alieni . &c. Paraeus ubi supra mercifull to his Beast , Because hee considereth the heart and condition of the poore dumb Creature with Sympathy ; much more doth he know and consider the case of the poore , of the oppressed in the Gate , of the Orphan , of the widdow , when as Job said of himselfe , Job . 31. 18. they were still with him , either in his presence to releeve and support them , or in his Bowels to commiscrate and condole with them . The conscientious man saith , who is weake , and I am not weake ? who offended , and I burne not ? How can I wound my Brothers conscience , and sinne against him , but I wound my 2 Cor. 11. 29. 1 Cor. 8. 12 selfe , and sinne against Christ ?

O what a worthy speech was that of Hadrian , a heathen Emp. Emperatorem Erga unum Cent. Mag. Cent. 2. Cap. 3. quemque debere esse talem , qualem si privatus esset sibi vellet esse imperatorem . The Emperour should so carry himselfe to every private person , as he would desire , were he in that poore mans case , the Emperour should deale with him . This is to approve our selves to every good mans conscience in the sight of God , 2 Cor. 4. 2. This is cum alijs scire . Be ye as I am , I am as you are , Gal. 4. 12. This is to provide things honest , Not onely in our owne sight , or in Gods Bernard , lib. 2. de consc . sight in seeret , but openly in the sight of all men . Felix conscientia , nec sibi in aliquo conscia , nec proprium veretur judicium , nec alienum de se , Bernard . That is , The sound conscience feares no censure from himselfe , or from any other man . He doth ever examine himselfe , and his owne actions , and is not afraid that any other man should examine them , and know all his heart , and his manner of Dealings .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jo. 7. 24. By outward appearance , Vulgar opinion , worlds Thes. 5. 21 4 Cum rebus ipsis conscire aut consentire . To judge of things not , esteem or custome , but to judge righteous judgement Conscience is to trye all things , holding fast only what is good ; to weigh all in the Ballance of the Sanctuary . Such a one was upright Caleb in all respects ; he did . 1. cum deo scire , he fully followed the Lord , 2. cum seipso scire he spake as it was in his heart , and so here he did cum rebus ipsis scire , he made his report , as hee found things were indeed . But here the un●ust Steward shewed his dishonesty , who to get a new master , or friend , cozened his old Master , and altered his Books , brought in a false account , for one summe of 100. he set downe fourscore , for another he set downe fifty ; here was neither honesty nor Conscience .

In all these foure considerations , Conscience may be called the godly mans Counterpane , answering and conforming to foure other Patterns . 1. Gods minde . 2. Our owne . 3. Other mens . 4. And to things themselves . And it is the constant and continuall practise of that Art lately spoken of , ( if there be at least any such invention ) viz. Of writing severall Copies at once , with one and the same hand . Conscience is resembled in nothing better , then in that vision , Ezek. 1. 5. 10. Where were foure living Creatures all alike ; each having foure severall faces ; all went every one the same way , v. 12. They had one uniforme motion , and were acted by one and the same spirit ; Or to the foure wheeles , v. 16. That were of one likenesse , yet had foure distinct faces , each of them ; And all foure were of one forme and appeareance , yet were so involved , that they seemed to be a Wheele in a Wheele ; all had one motion , and one spirit , went together , stopt together , rose up together , and staid together ; for the living spirit was in these Wheeles . You will observe this most lively and clearely in a good conscience . Gods minde is the first Coppy and Prototype , my conscience must be the exact counterpane 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Antitype of the minde and will of God ; Then my words , actions and Dealings with others , must be commensurate unto , and the counterpane of my owne conscience ; Lastly my actions , Dealings and conscience too must be cut even with things themselves . As the ten Curtaines of the Tabernacle were all of one measure , and did one meet with the other , and were coupled together , Exod. 26. 1 , 2. 3. Or as the ten Bases in Solomons Temple , 1. Kings 7. 37. They had all one casting , one measure , and one size . So is conscience in these his fourefold acts .

The man then whom we seeke , is he whose judgement is conforme to truth ; his conscience conforming to his judgement ; then his will stooping to his conscience ; his affections , bowing to such a will ; his expressions auswering his affections , and his actions suiting with his expressions . This is the man of conscience , whose works are wrought in God .

Hence flow four Corollaries . 4 Corollaries .

Corol. 1. Not to act according to Gods minde , and the nature of the things themselves , argues an erroneous conscience .

Corol. 2. Not to act according to a mans owne minde , and others minde , argues a very corrupt conscience .

Corol. 3. To conceive and judge according to all foure , is the right intellectuall conscience , and un-erring conscience .

Corol. 4. To act according to such a fourefold judgement , is the right practicall , and unoffensive conscience .

In summe thus it is : The good Christian must be competently scientious , and grounded in principles of knowledge ; then the understandingly scientious must be cordially conscientious . The cordially conscientious must be universally con-sentientious ; and the thus scientious , con-scientiou and con-sentientious Christian is made up of unanimity , and uniformity .

1. Vniformity in his apprehensions with God , himselfe , others , and things themselves in their own nature .

2. Vniformity in his actions , when his thoughts , words , actions , dealings , are of the same measure , stamp and fashion with his minde , and his minde with Gods minde , &c. This man hath now no more an heart , and an heart , or one heart , and another hand ; but one heart , one hand , and one way . Eusebius . Lib. 6. cap. 2 saith of Origen ; This was the Testimony given of him ; As he taught so hee lived As he lived so he taught . So should it be Vt vixit , dixit , ut dix it , vixit . the Christians Motto ; As he meant he spake , As he spake he did ; and as he spake and did , so he meant and thought . It was the honour of our Saviour , that his doing and teaching went together , Act. 1. 1. And that he was alike mighty in words and deeds , Luk. 24. 19.

The good conscience then remember is a multiplied knowledge , and fourfold , it is like a Quadripartite instrument , containing foure Copies of the same tenor , and inscription , every of which must exactly answer the other , as their counterpane .

And the man of conscience is like a perfect square quadrangular Building , whose length and bredth , and height , and depth are all alike and uniforme . Such it is observed , were the three holiest peices and places of worship in the old Testament , viz. The Sanctum Sanctorum 1 King . 6 20. Ezek 41. 4. compared with 2 Chron. 3. 8. in Moses Tabernacle , and in Solomons , and Ezekiels Temples ; and also in the holy City mentioned in the new Testament , that were all uniforme ; Their height , and bredth , and length were equall , Revel. 21. 16.

So must it be with the true Christian , the living and spirituall temples , and Cities for God to dwell and walke in . They must be four-square , their length , bredth , height and depth are equall . Their science must bee no longer then their 1 Cor. 6. 16. conscience , their conscience no larger then their science , their words no higher then their actions , their actions no lower then their words ; And this is conscience . And thus much to shew what the word ( Conscience ) doth import and signifie .

The second thing I have to doe , is to shew what the thing ( Conscience ) is , having opened Ames de consc lib 1. cap. 1. conscientia est judicium hominis de seipso pro ut subijcitur judicio dei . what the word imports ; sundry Definitions are given of it by sundry men , and each may be good . It is saith , Dr. Ames , The judgement of a man , concerning himselfe , and his owne waies , in reference and subordination to the judgement of God . It is the Soule recoyling on it selfe , say others more briefly . Warde . Dyke .

I shall not trouble my selfe to debate whether Scot. Bon. Dur. Conscience be an Habit , as many of the Schoole-men affirme . Or whether a faculty or power , as reverend Mr. Perkins , judicious Rutherford disp. against pretended liberty of cons. cap. 1 Ames de consc . lib. 1. cap. 1 Rutherfurd , and divers of the Schoolmen determine . Or whether an act onely , as acute Dr. Ames contendeth . Nor shall I with any curiosity at all discourse of it . Origen had an odde fancy , ( as he had many an other ) that it was another spirit in the soule . But somewhat is in it , for as I said before , it is as a wheele in a wheele , a wheele full of eyes , a wheel ful of motion , a wheel ful of spirit of life ; And as all the sight is contracted in the apple of the eye , so I may say is conscience as much as con-knowledge , or knowledge contracted and epitomized , and conscience as it were the apple of the soules eye .

I shall describe it thus , Conscience is the soules acting , and reflecting on it selfe , and on all a mans own actions . This is consciences worke , these are his Bounds ; what hast thou to doe with another mans Conscience , in this sence , or what 1 Cor. 10. 29 hath hee to doe with thine ? A man standeth or falleth to his owne conscience , That standeth or falleth to his owne Master , and onely to him . Ro. 14. 4. Humility , Patience , Meekenesse , Compassion , Justice , Righteousnesse , Chastity , &c. extend to others ; my charity may and must relieve others , knowledge may and must informe and benefit others ; But consciences worke is to make every man his owne keeper .

CHAP. II. What a good Conscience is .

NOw I am next to shew what a good Conscience is .

For there are two kinds of consciences . 1 Evill conscience Heb. 10 22. 2 Good , 1 Tim. 1. 19. This of which I speake . The evill conscience is mainly two-fold . mala turbata . an ill Troubled mala Pacata . or Quiet .

Or as Dr. Ames more clearely , viti sé mala & molesté mala . So is there a double good conscience . bona turbata . Felix conscientia in qua obviarunt sibi verritas , & misercordia , in qua osculatae sunt pax & justi cia Bern. de in t . do . good troubled Bona pacata . or good quiet .

And to a right good conscience , there must a double goodness concur to the constituting of it . 1. A goodnesse or sincerity . 2. A goodnesse of security ; It must be hon sté bona , & Pacaté bona . Ames . Or more plainely , it must be Purificatè bona , & Pacatè bona . And here I shall give you a full def●nition of a perfect good conscience , when it hath both these goodnesses in it . The good conscience what it is .

That is the good conscience which is rightly purified ; and rightly pacified by the word , and blood and spirit of Christ ; regularly performing all his Offices to which it is designed .

First , I call it the Conscience purified : Here is the first and principall part of Consciences goodnesse , though yet for the present it have not peace : Peace alone without purity makes not the Conscience good at all : as purity alone without peace makes not a perfect well Conscience .

Conscientia aedifieanda sed , prius mundanda , said Bernard well , Conscience is to be edified , but first to be purified . As the wisdom that comes Security without sincerity , is not security but stupidity . Jam. 3. 17. from above , is first pure , then peaceable : So Consciences first goodnesse stands in purity , then in peace . The first goodnesse of the eye , is the clearnesse of sight . It is but an inferiour goodnesse , to say , it is not inflamed , or blood-shotten : nor do we call it good at all , if it want its sight : So neither is Conscience good at all , though it rage not , be not inflamed , or bloodshotten , if it want his purity . All negative goodnesse is but a poor and heggerly goodnesse .

Now that conscience may be rightly purified , there are three things which it must be purified from , and three things which it must be purified by . These things conscience must be purified from .

The things it must be purified from , are ignorance , errour , hardnesse , or naturall deadnesse .

First , it must be purified from ignorance . The conscience void of knowledge , is a conscience void of goodnesse . Rutherfurd . The blind From ignorance , Mat. 6. 23. Mat. 5. 13 mans conscience is ever an ill conscience : his light is darknesse , how great then is that darknesse ? His salt unsavoury , what then shall season him ? Conscience in the best unregenerate Luk. 8. 16 person , is as a light whelmed under a bushell , or thrust under a bed , gives but a dim light , and reacheth not far . In things between man and man it can discern more clearly and like those nightbirds which can with their weak Ex. 18. 19. eyes see where better eyes sometimes see not ; a Jethro herein may be able to advise a Moses : But in the Things of God he is little skilled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 blinde , and cannot see afar off . What a night-bird was Doctour Nicodemus , in conceiving of the necessity , nature , and manner 2 Pet. 1. 9. of regeneration ? Hence it is that the Scripture calls the naturall mans wisdom foolishnesse with God , ( as Gods wisdom is accounted foolishnesse with him , ) It is enmity to God , it is not subject to the law of God , nor indeed can be . 1 Cor. 2. 14 Rom. 8. 7 The ignorant mans judgement therefore is no judgement , his peace no sound peace ; his hopes , no safe hopes ; for his thoughts are not Gods thoughts . nor his wayes Gods wayes . Tit. 1. 15 , To the unbeleeving and unpure is nothing pure , because their very minde and conscience is defiled . Good Conscience must therefore first be purified from ignorance .

Secondly , it must be purified from errour . The From error erroneous conscience is ever a desperate and dangerous conscience . It is the pestilence that walketh in darknesse . Erroneous conscience Ps. 91. 6. maketh strange work in the world , but worse in the Church . Look what swine are to garden-beds , or a wilde Boar to a Vineyard , or wilde beasts to Vines , or young Foxes to grapes ; that is erroneous conscience to Churches , to Doctrines , to Truths , to Graces , and to Duties . It overturns all . Erroneous Conscience engaged Herod under opinion of piety , to destroy a holy man , to save a wicked oath , and gratifie a clamourous woman , Matth. 14. 9. for his oaths sake the king commanded John Baptists head to be given her . Others Jerem. 44. 16. make no scruple to make voyd Gods Commands , because they must make good their own vows . This is the Horse that rusheth headlong into the battle , impatient of all restraints : Puts men often upon dangerous wayes , and designes , , yet they say not once , what have I done ? Jer. 8. 6. but suppose their ways are right wayes , and often they think they do God the greatest service , when they do the Church the greatest disservice . Oh the grosse mistakes of erring conscience ! It embraceth a blear-eyed Leah , instead of an imagined Rachel : It climbes the Tree of Knowledge , and cuts down the Tree of Life . It taketh and chuseth a Barabbas , but renounceth and condemneth Christ Jesus . It Mar. 7. 8. 11. 12. will make a Pharisee set more by an old Tradi●ion , then a divine Precept : and a Pharisees di●ciple Acts 16. 9. Gal. 1. 13. 14. Psal. 3. 6. Mat. 23. 15 look more after the Corban , then his du●y to his aged and indigent Parents . This set Paul blindfold to persecute and blaspheme Christ , onely that he might shew his zeal to God . This makes others compasse both sea ●nd land , to make one their Proselyte , who when all is done , is but a double childe of hell .

Oh the wofull work erroneous Conscience hath made in all Times , in the past Ages of the Church ! And this my story of iniquity worketh hitherto , and is still working more mischief , amidst our sad and dismall distractions . This is one part of the spirituall wickednesse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in heavenly things , or places , Ephes 6. 12 , 13. Against which must be taken the whole armour of God . This like Saul hath slain his thousands , not of Philistines , but Israelites . This like that wood which in a bloody day , devoured more by erring , disordering , and intangling them , then the sword devoured , 2 Sam. 18. 8 This destroys more then ignorance , or superstition , or prophanesse . This lets go Scripture duties , upon more credit given to Revelations . Upon this mistake , a true Prophet once , contrary to expresse commands of God , gave up his faith , obedience , and withall his conscience , upon a report of a later revelation , and an Angelicall apparition , to the old Prophets bare , but false asseveration , of a newer and cleerer light , 1. King . 13. 18. I am also a prophet as thou art , and an angel spake unto me by the word of the Lord , saying , Bring him back with thee to eat bread , and drink water : but he lied unto him . This above all other is the evil conscience intended in this place . It was nothing but erring conscience at first , that caused Hymenaeus and Alexander , to relinquish their former Profession , and having put pure conscience out of doors , they come to make a fearfull shipwrack of their faith totally , and o● their souls finally . Enlightened conscience feareth , and departeth from evil , this fool rageth , and is confident , Prov. 14. 16. Englightened conscience hath his eyes open , and seeth the angel in the way ; erroneous conscience like the seduced false Prophet , rusheth forward into the midst of danger . Erroneous conscience , is he whose deceived heart turns him aside , who feedeth on ashes , as the Prophet saith , Esay 44. 20. hath a lie in his right hand , so that he cannot deliver his soul . This is he whose plague is in his head , Levit. 13. 44. This is the man whom ye may bray in a mortar , with a pestell among wheat , yet will not his folly depart from him , Prov. 27. 22. There is more hope of a fool , then of this man , because he is wiser commonly in his own conceit , then seven men that can render a reason , Prov. 26. 12 , 16.

Erroneous conscience is the eye that puts darknesse for light , and light for darknesse . It is the mouth that puts bitter for sweet , and sweet for bitter . It is the traveller that leaveth the ancient paths , and the good way , to walk in new wayes , wayes not of Gods casting up , and Scriptures chalking out , Jer. 18. 15

A good Conscience must therefore be purified from Errour .

Thirdly , It must be purified from naturall From deadnesse or hardnes deadnesse , or hardnesse , which is as bad a disease as either ignorance , or errour : So that although thou mayest escape the fear of ignorance , by the instructions of Wisdom ; and-the snare of errour , by the light of the Gospel , yet if thou be taken in the Pit of deadnesse , and naturall hardnesse , thou art never the neerer , thou hast not yet a good conscience , Heb. 9. 14. The conscience must be purged from dead works , that it may serve the living God . A dead conscience is not for a living God . One may be a knowing hypocrite , or an orthodox nonconvert ; but what is he neerer to salvation , while in this deadnesse ? There is a generation pure in their own eyes , yet not cleansed Pro. 30. 12 as to conscience , from their own deadnesse . God I thank thee , I am no Papist ( say they ) no Anabaptist , Antinomian , Sectary . I am a catholike Christian ; I am an old Protestant , but an unsanctified Christian : and the common carnall Protestant is no better then they . He is blinde and cannot see afar off , and forgets that he is not yet cleansed from his old sins , 2. Pet. 1. 9. Except you be regenerate , and raised from naturall deadnesse , you cannot see the kingdom of God . Al that are not seducers , as Jesuits , false Teachers ; or seduced , as common Papists , Antinomians , Libertines , Anti-scripturists , prophane Atheists , and Socinians , are not therefore necessarily saved . There is a plague in the heart , that every one must see and bewail , and get cured of , or else it is as pernicious to the 1 Kin. 8. 38 soul , and sends more certainly to hell , then any plague or leprosie in the head , Levit. 13. 44. We call not that Arm , or Leg good , which is onely not bruised , wounded , out of joynt , when it is benummed , or paralytick : It hath no pain indeed , but what use is there of it ? So what though conscience be not bruised , raging , and tormenting , and out of joynt by errour , if it be benummed , stupified , or dead ? There is no use of such a conscience . Conscience must therefore be purged from deadnesse .

Secondly , There be three things which Conscience must be Purified by , which are . 1 The Three things conscience is purified by 1. The word of Christ . word . 2. Blood . 3. Spirit of Christ .

First , The word of Christ is the Great heart Searcher , and Conscience Purifier , Heb. 4. 12. The word of God is quick and Powerfull , — and is a discerner of the thoughts and intents of the heart , &c This is the Fanne with which Christ doth purge his Floore , Canscience . John 15. 3. Now are you clean through the word which I have spoken to you , saith Christ to his Disciples , and for them he prayes , Joh. 17. 17. Sanctifie them through thy truth , thy word is that sanctifying truth . This removes those before named discases of conscience . 1. This is that which removes ignorance , Psal. 119. 105. Thy word is a lamp to my feet , and a light to my paths . What can the best eye see without a light of Sun , or candle ? What can we know concerning God and his will , without his word ? This written word is a more sure discovery of the minde of God then all apparitions , or the most famous particular revelations , 2 Pet. 1. 19. To which we must take heed , and have recourse , as to a light shining in a dark place . This giveth knowledge to the simple , Psal. 119. 130. This is sufficient to remove all ignorance and uncertainty in divine things . 2. This rectifies errour ; being as a voyce behinde us , Esay 30. 21. Thine ear shall hear a word behind thee , saying , This is the way , walk in it , when ye turn to the right hand , and when ye turn to the left . This ends all controversies , Esay 8. 26. To the law , and to the testimony : if they speak not according to this word , it is because there is no light in them . This resolves all doubts . How is it written in the law ? how readest thou ? Luke 10. 26. 3. This removes deadnesse of conscience , and hardnesse . Is not this word an hammer to soften the heart ? and is not this the immortall seed by which we Jer. 23. 29. 1 Pet. 1. 23 Psal. 119. 25. are begotten again ? Therefore David finding his conscience in a dead frame , prayed ; My soul cleaveth to the dust , quicken me according to thy word . Again verse 50. It is my comfort in my affliction , for thy word hath quickened me . So verse 93. I will never forget thy precepts , for with them thou hast quickened me . The word is the first thing by which conscience is purified , and set right . This makes the man of God perfect , and thorowly furnished to every good work , 2 Tim. 3. 17.

Secondly , By the blood of Christ is the conscience 2. By the blood of Christ . further purified ; we must not rest in the word alone , without this blood , which cleanseth both the book of Conscience , and is sprinkled on the book of Scripture , to give vertue to it , Heb. 9. 14. Shall not the blood of Christ , who through the eternall Spirit , offered himself without spot to God , purge your conscience from dead works , to serve the living God ? This is it that purgeth the defiled , and guilty conscience from all his diseases , and filthinesse . Christs spittle opened the eyes of two blinde men once . His blood openeth the eye of Mark 8. 23 Joh. 9. 6. blinde conscience ever . This is the blood of sprinckling , which alone purifies the heart from an evil conscience , Heb. 10. 22. So that the soul may now draw nigh to God , with boldnesse and much assurance . Other blood , and observances Read the 9. and 10. chap. to the Hebr. might serve to make an Israelite under the Law legally pure , as to the flesh ; Onely this blood of Christ , typified by the purification water , the hyssop , scarlet , blood of bulls and goats , can make a Christian Evangelically pure before God , and Internally in the court of Conscience . The book , and people , and all things pertaining to the Tabernacle , were consecrated with blood , Heb. 9. 22. And almost all things by the Law were purged with blood : And without shedding of blood there is no remission : To teach us what is more plainly expressed , 1 Joh. 1. 7. The blood of Jesus Christ his Son , cleanseth us from all sin . Wash me , O Lord , with this hyss●p , and I shall Psal. 51. 7. be clean : Purge me with this blood , and I shall be whiter then the snow .

Thirdly , Conscience is purged by the Sperit 3 By the spirit of Christ . of Christ , together with the word , and blood : without there be a concurrence of all three , the work is not done : not the word alone without the blood and spirit , can effect it ; no● the blood , without the word and spirit ; nor yet the spirit without both the former . The word is sprinkled on the Conscience to inform , satisfie and purifie it : The blood of Christ is sprinkled on the word ( as Exod 24. 8. compared with Heb. 9. 20. ) which it was not sufficient to have read , but sprinkled with the blood of the Covenant , to give vertue to it . And the blood it self must be applyed by the spirit , that the vertue of it may be brought home to the conscience . The blood of Christ without the spirit , is no better then his flesh without the spirit . The flesh profits nothing , It is the Spirit that quickeneth . The principall Jo. 6. 63. part of the work of purifying Conscience belongs to the Spirit . It was that eternal Spirit whereby Christ offered his Blood , Heb. 9. 14. which did commend our conscience to God : And this Spirit applying the blood offered doth commend and seal Gods Covenant to our Consciences . Thus the spirit heals those three diseases ; It properly removes Ignorance , being the Spirit of Illumination , Eph. 1. 17 , This rectifyes Errour , being the spirit of Truth , Joh 14. 17. This removes Deadness , being the spirit of life , Rom. 8. 2. This is the great Purifyer , this the Refiners fire , this the Fullers soape , Malach 3. 2. whereby Christ doth refine and purifie the sons of Jacob. This the Spirit of Judgement and Spirit of burning , wherewith God hath promised to wash away the filth of the daughter of Zion , Esay 4. 4.

CHAP. III. Of the Conscience rightly pacifyed . Conscience rightly pacified .

II. A Right pacifyed Conscience . ] This is the second property , and part of the good Conscience laid down in the Definition . Purity indeed is the more excellent kinde of goodnesse , it being essentiall to the very being of good Conscience . Peace is but an additional , and a secondary part of that goodness , and conduceth more to the bene esse , then to the bare esse of good conscience ; It is a spirituall good , but of a temporary nature , not standing , and immovable . Peace is so far good , as that the Conscience is not perfectly well without it ; but right Peace it must be , or it is not good at all , which that it may enjoy , There are three things which Conscience must be 1. Pacifyed from . 2. Pacifyed by .

Three things it must be pacified from 1. The three things Conscience must be pacifyed from are 1. The Reign of Sin . 2. The rage of Satan . 3. The displeasure of God .

1 It must be at peace from the dominion of sin . So long as Adonijah Reigneth , Solomon is in danger ; while Sin is in his Power and Throne , 1 From the raigne of sinne . Conscience cannot be in safety . Our Peace therefore which we should seek , is not such a Peace as we are born unto , or are possessed of while the strong man is Armed ; but is a recovered Peace , regained by deposing the Usurper . Like Israels Peace after the seditious commotion 2 Sam. 20. 22. was quietly setled when Shebahs head was off . No peace to conscience , while a Sheba up in Armes . There is a Peace indeed , when Sin and Satan are strongly armed and keep the house , Luk. 11. 21. This is no good Peace , this is the peace of a sleepy , not an awakened conscience : No war so miserable as Pax est sed Bello pax ea deterior . such a peace , when the soul is at ease in it self , at peace with Sin , at peace with Satan , at agreement with Hell ; but at war and enmity with God . Conscientia pacatè optima , may be vitiosè pessima . In tali pace amaritudo mea amarissima as Bernard . or Ad pacem advenit Amara mihi Amaritudo , as Junius reads that of Hezekiah in Is. 38. 17. Wo to these that ●laugh now , they 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 ●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 s●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 ●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 wildernesse of Kadesh doth tremble ; when he speaks terror , who can give peace ? His word is as fire in the Bones . He sendeth his word , the Snow is scattered like woll ; It s like morsels , who can stand before his cold ? There is a winter , and trembling in the conscience . But he sendeth Psal. 147. 17. 18. forth his word againe , and melteth them . All the mighty workes wrought upon the soule , are by meanes of the word of Christ . By this word , Act. 10. 36. Christ commeth to the Mar. 4 50 Luk. 24. 38 soule , Preaching Peace . He saith , why are ye fearefull ; oh ye of little faith ? why are ye troubled ? why doe thoughts arise in your heart ? By his word he coms into the sad solitary soule , as Jo. 20. 19. he did to the Disciples . all doores being shut , and saith , Peace be unto you . Yea ordinarily ( that you may waite on the word for tydings of Peace ) The Peace which Christ doth create , is the fruit of the lips of his Ministers , Isa. 57. 19. I create the fruit of the lips , Peace , Peace to him that is farre off , and to him that is neere , saith the Lord , and I will heale him . The Ministers Feet bring Peace , by Preaching the word of Peace , Isa. 52. 7. And the feet of Beleevers are said to be shod with Peace , to walk in waies of Peace , through the preparation and Eph. 6. 15 preaching of the Gospell of Peace . When the minister comes to a place , or people Preaching Peace , if there be a Son , and Heire of Peace there , his Peace shall remaine upon that Person , Luk. 10. 6.

2. By the Blood of Christ . This is the Procuring cause of all our Peace , Col. 1. 20. Having By the blood of Christ . made Peace by the blood of his Cross . The Peace of our Conscience is the meer issue of that blessed Personall Treaty made between the Father and the Son in behalf of undone and Ruined man ; the blood of Christ being the whole price of it , and all the satisfaction to be made , Rom. 3. 23 , 24 , 25. " For all have sinned , and come short of the glory of God : Being justified freely by his Grace , through the Redemption that is in Jesus Christ : Whom God hath set forth to be a propitiation , through faith in his blood ; to declare his righteousnesse for the remission of all sins past , &c. The blood of the Paschall Lamb upon the door post was the peace and security of Israel against the destroyer ; Exo. 12. 23 and the blood of Christ upon the soul is the consciences security alone , against all remaining guilt and corruption of sin , rage of Satan , and danger of Gods displeasure . This blood gives the soul all boldnesse to enter into Heb. 10. 19 the holyest , by a new and living way , and gives us assurance before God .

3. By the Spirit of Christ ] This is the Procreating 3. By the spirit of Christ . and Producing cause of Peace in us , as the blood of Christ was the Procuring cause of Peace for us . For this reason , Christ and the Holy Ghost are called by one and the same name , because their end and businesse is the same , to procure Peace to the soul . Christ is an Advocate or Paraclete , 1 Joh. 2. 1. The holy Ghost is an Advocate or Paraclete , Joh 14. 16. The word is the same in the Originall : But here is the difference , Christ is our Advocate , the holy Ghost is Gods Advocate : Christ is our Advocate with the Father , procuring peace : the holy Ghost is an Advocate or Paraclete from the Father producing peace . Christ is our Advocate to God , prevailing with him for granting peace : The Spirit is Gods Advocate Jo. 15. 26 & 14. 16 , 26 Gen. 8. 11 to us prevailing with us to entertain peace : This is the Dove with the Olive branch , which goes and returns till the waters are asswaged , dry land appear , and danger be over .

This applyes the word and promise which proclaims our peace ; this applyes the blood of Christ which procures our peace ; this hath the last hand , and consummating stroke in our peace making . Therefore this joy and peace of conscience is denominated from the Spirit , joy in the holy Ghost , Rom. 14. 17. The fruit of the Spirit is joy , Peace , Gal. 5. 22.

CHAP. IV. The Offices of Conscience .

III. IN our definition of a good conscience , Chap 4. The Offices of conscience . I said it was that conscience which being purifyed and pacified , doth regularly perform all his Offices . ]

Conscience is absolutely the greatest Officer under Heaven , and is without contradiction the greatest Representative in all the world , it is Gods immediate Vice-gerent , hath a delegation from God : Whence we commonly say , vox Conscientiae , vox Dei . The voice of God is in the voice of Conscience . And the Acts of Conscience are the Acts of God ; what conscience doth binde or loose on earth in foro suo , God doth ratifie in heaven in foro suo , 1 Joh. 3. 20 , 21. So that what the Canonists impudently and blasphemously assert of the Pope , we may in a safe and modest sense apply to conscience .

Deus & Papa ( say they ) unum habent Consistorium ; a bold and impious saying . Deus & conscientia unum habent Consistorium . A true saying . God and the Pope have but one Consistory or Judicatory , say they : God and Conscience , say we , Prov. 20. 27. The Spirit of man is the candle of the Lord .

Pluralist respectu Officiorum non Beneficiorum . Conscience hath four Offices . Now conscience is a Licensed and allowed Pluralist , hath four distinct Offices . 1. Propheticall , or Ministeriall . 2. Regal or Magistratual . 3. Testimoniall , or witnesse bearing . 4. Judiciall , or sentence passing .

Consciences Ministeriall Office . 1. Consciences first office is Ministeriall or Propheticall , that is , to do the Office of a Minister , Watchman or Seer , to give warning from God , from whom it hath his Commission , Ordination , and Station , all Jure Divino : To warn , inform , direct , reprove , admonish , charge ; See you refuse not him that speaketh within you . This is your Domestick Chaplain , to whom ( as Jotham said to the men of Shechem ) you must hearken , that God may hearken Judg. 9. 7. unto you . We dislike that a Minister should be dumb in his charge , or a Watchman should sleep on the Sentery ; take heed of maintaining a Conscience , ; or silencing a speaking conscience : In Libera Civitate Linguas liberas esse oportet , Augustus was wont to say . Say thou , among Freemen conscience should have his freedom preserved , at least as to his own charge . Give thy conscience all freedom to inform , propound , yea reprove and smite . This Liberty of Conscience none will question , all will contend for : There is some other Liberty of Conscience the world cries out for ; I dare not plead for that : But give conscience leave to be bold with thee ; it will give thee boldness another day , that thou shalt assure thy heart before God . We called it Tyrannicall , and Antichristian dealing when the Prelates outed , suspended , and deprived the godly and faithful Ministers for delivering Gods minde , and rebuking the sins of their wicked hearers sometimes : Take heed thou tread not in their steps , to interdict , and silence thy own conscience ; this is more to be hearkened to in many cases , then any Divine , or Minister whatsoever ; this is the mouth of the Lord , the Candle of the Lord , searching and discovering Pro. 20. 27. the secrets and inward things of the belly : We say conscience in some cases is above all witnesses , a thousand witnesses ; it is a thousand Preachers too : God saith to conscience as he Conscientia mille Ministri . did to Moses once , Exod. 7. 1. See I have made thee a God to Pharaoh , and Aaron thy brother shall be thy prophet : Conscience shall be to me in stead of a mouth , saith God , and to thee in stead of God , as Moses was to Aaron , Exo. 4. 16.

Consciences second office is Regall , or Magistratuall , 2. Consciences Regall office . a higher office then the former . Conscience hath a commanding , and legislative power to binde even kings in chains , and nobles with fetters of iron . He is thy Perpetuus Dictator , whose dictares are Laws ; They were a law to themselves , Rom. 2. 14. This king may neither be deposed , nor resisted , but ever informed , counselled , and treated with , and then ever obeyed as Gods vicegerent . Whosoever cast off the imperiall commands of conscience , God saith to them as he did to Samuel concerning Israel , 1 Sam. 8. 7. They have not rejected thee , but they have rejected me , that I should not reigne over them . God giveth to conscience a large Commission , and saith to it , as to Eliakim in the day of his investiture in his office , I will clothe thee with a new robe , and commit the government into thy hand ; The key of the house of David will I lay on thy shoulders ; Thou shalt shut , and none shall open ; thou shalt open , and none shall shut , Isay 22. 21 , 22. What conscience peremptorily commands , or forbids , is more to a godly man , then what Kings , or States command . And the religious man resolveth Conscientia mille Reges , mille Leges . rather to disobey any unjust commands of Kings or States , and fall under any displeasure of men , then to go against the dictates of his own rightly informed conscience . We are not carefull , O King , to answer thee in this Dan. 3. 16. matter , said they to Nebuchadnezzar , although they heard his expresse commands , and saw the fiery furnace before them . Julian the Apostate forbad the Christians to sing Psalms ; Risui ei catui furias suas esse intellexit . Magd. cent. 4. cap. 3. the very women , and virgins did purposely sing the louder , when the Emperour was to go by their doors , that he saw his wrath was by them derided : And those Psalms they picked out that condemned his Idols , as that Psalm , 135 ver. 15. 16 , 18.

Conscience rides in the second Charet , and is Gen. 41. 40 43. 44. solo Deo minor , & soli Deo secunda . Without thee ( saith God to conscience , as Pharaoh once to Joseph ) shall no man lift up his hand or foot : Onely in the Throne will I be greater then thou . Conscience hath a kingly , or magistratuall power , but must not exercise an Arbitrary power . It must be it self at his beck who is in the Throne : Of whose subordination to God , and his written Word , and Law , we shall speak afterwards in his proper place .

His third office is Testimoniall , or to bear Consciences Testimoniall Office . witnesse , Rom. 2. 14 , 15. The Gentiles who had not the Law in Tables of stone as had the Jews , had the Law written in their hearts , which did shew it self in this work of Conscience , Their consciences also bearing witnesse , Rom. 2. 14. 15. &c. This is the witnesse in a mans self , a greater testimony then that of John . This is the Epistle of Christ written in the heart . Our rejoycing is this , The testimony of our conscience , 2 Cor. 1. 12. A testimony and certificate which Gods Spirit doth attest to , and consent with , Rom. 9. 1. My conscience bearing me witnesse in the holy Ghost . In the mouth of these two great witnesses the state of a Christian is established . For the Spirit it self witnesseth with our spirit , that we are the Rom. 8. 16 sons of God , Rom. 8. 16. This testimony of conscience is above a thousand witnesses , be it Conscientia mille testes . for thee , or against thee , 1 Job . 3. 19 , 20 , 21. Turpe quid acturus , te sine teste time .

Take heed wheresoever thou art , what thou dost ; Conscience will out with all the secret passages it hath observed . It is like Joseph among his brethren , who carried home their ill report to their father , and made them much anger . Thou never sinnest without a spie , or Gen. 37. 2. an observer , and informer . Do therefore as was said of Mr. Latimer , who being examined in private , spake more freely , till he over-heard one behinde the Hangings ( whom he saw not present ) to take in writing what he said ; then he spake more warily . Take heed what thou dost remotis arbitris . Curse not the King , no not in thy thought ( conscience . the margin reads it , scientia Arias Mont. conscientia , Junius ) Nor the rich in thy bed-chamber , for a bird of the air shall carry the voyce , and tha● which hath wings shall tell the matter , Eccles. 10 ▪ 20. Thine own conscience may be that bird Elisha did relate what was in agitation at the 2 Kin. 6. 12 King of Syrias Councell-table , yea what passed in his Bed-chamber . Such an observing witnesse hath every one continually with him , do he good , or evil .

Conscience is a witness , and is like one of those two famous witnesses spoken of , Revel. 11. 3. who prophesied in sackcloth , despised , and opposed by the men of the world , as the great Rev. 11 3. 5. 6 &c. heart troubler , and worlds tormenter ; they rejoyced , made merry , and sent gifts when they were slain ; these brought all plagues from heaven among men , and could shut up Heaven it self , fire came out of their mouth ; yet kill this if thou darest , and keep it down if thou canst , it will rise again after a few days , stand upon his feet ; the sight thereof will terrifie and dismay thee , but thou shalt know it will go up to Heaven , there to accuse and condemn thee .

4. The fourth Office of conscience is Judiciall Conscienecs judicial Office . and Judge-like ] It doth passe sentence on thee , and read thy doom : Hence men are said to be convicted of their own Consciences , Joh. 8. 9. Some are said to be self condemned , Tit. 3. 11. Happy is he that condemneth not himself , Rom. 14. 22. If our heart , that is , our conscience , condemn us , God is greater then our hearts , to condemn us further ; But if our heart condemn us not , then have we confidence towards God , 1 Joh. 3. 20 , 21. Consciences sentence is the fore-runner of the last judgement . Praejudicium Divini judicii , as Joseph interpreted the two prisoners dreams , Pharaoh made it good . Hic crucem sceleris precium tulit , alter honores .

Gen. 41. 13. It came to passe , saith the Butler to Pharaoh , as he interpreted to us so it was ; me he restored to mine office , him he hanged : Joseph is then said to hang the one , and restore the other , because he foretold it so , and it fell out accordingly ; so conscience is said to absolve and condemn , because according to the sentence of this lower Court and Judicatory of conscience , usually is the last sentence of that highest Court in Heaven . If my conscience Job . 31. 35. 36. clear me , let my adversary write a Book , and Libell against me , I shall wear it as a Isa. 50. 8. Crown : my witness is at hand , and he is near 1 Sam. 2. 25 that justifieth me : But if my conscience Libell against me , who shall Apologize for me ? If a Quamquam humana sub tersugiem judicia , judicium propriae conscientiae fugere non valeo . Bernard . man sin against another , the Judge shall judge them , but if a man be condemned by himself , who shall be his Dayes-man ? I may flie mans judgement seat , or stop the Judges mouth : but I cannot escape the Bar , nor stop the mouth of my own conscience .

— Prima est haec ultio , quod se Judice nemo nocens absolvitur , Improba quamvis Gratia fallacis Praetoris vicerit Vrnam . Juven. Sat. 13.

I might adde to these four named Offices of Consciences registeriall office . conscience a fifth , his Registerial Office ; for conscience is the great Register , and Recorder of Vbicunque vado , conscientia mea ●●e non deserit sed prae s●ns ad s●s●it , & quicquid facio scribit . Bernard . the world : It is to every man his private Notary , or Secretary , keeping notes , or records of all his Acts , and Deeds . Hence it hath his name Synteresis given it . Conscience hath the Pen of a ready writer , and takes in short hand and in an illegible character from thy mouth as fast as thou speakest , yea from thy heart what thou contrivest ; consciences writing , at present is not legible ; as that which is written with the juyce of a Lemmon is not to be read by Day-light , but against the fire by night you may read it ; so consciences writing will be read by fire light of distress , or in that day when Heaven and earth are on fire , then shall this book be opened , and the Cypher be discovered . Conscience is the poorest mans Historiographer , who hath no Chronicler to write his Story . Every mans Acts both first and last are written in the Apocryphal Book of conscience : The sin of Judah is written with the pen of iron , and with the point of a Diamond ; it is graven upon the Table of their heart , Jer. 17. 1. It is not the lot of every mean man to have his Acts and memory perpetuated ; it is the honour of Kings , and sometimes of some other more eminent persons ; of David it is said , 1 Chro. 29. 29. Now the rest of the Acts of David the King first and last , behold they are written in the Book of Samuel the Seer , and in the book of Nathan the Prophet , and in the Book of Gad the Seer . But of every man of whatsoever quality , it may be said , the rest of his Acts though they be not mentioned in the book of the Chronicles of the Kings , yet first and last they are all written in the book of the Chronicles of conscience by Syneidesis the Seer , and Synteresis the Recorder . Now to draw to a conclusion , conscience I said was then a good conscience when it doth discharge all his forenamed Offices . A Magistrate , a Minister , a Judge , a Witness , is then good , when each of them is good in his proper place and function ; and indeed that every one is in truth , which he is in discharge of his particular Calling : Then is conscience good when it doth officiate well , and doth the part of a Minister , of a Magistrate , of a Witnesse , and of a Judge .

In these four tespects , I may say of conscience , Ipsa indicat , ipsa imperat , ipsa observat , ipsa judicat , as Bernard excellently , Ipsa testis , ipsa judex , ipsa tortor , ipsa carcer . Ipsa accusat , Lib. de . consc cap. 9. ipsa judicat , ipsa punit , ipsa damnat .

A good conscience is a good Minister , a good Magistrate , a good Witness , a good Judge , the best of friends ; but an ill conscience is an observer of thee , will be an informer against thee , and both thine adversary , and accuser , and witness , and Judge and Jaylor , and Executioner , and Tormentor too , the worst of enemies .

Hence flow five Corollaries , or conclusions .

Corollary 1. Conscience is to perform his two first Offices , viz. of a Minister to inform and direct , and of a King to command and prescribe before a work is to be done , or when in fieri . Conscience should call in Understanding and Faith to advise with ; and herein imitate God , who Gen. 1. 26. intending to Create Man , propounds his Action , propounds his End , and propounds his Model : Let us make man in our Image , after our likenesse , and let them have dominion over the fish of the sea , and over the fowl of the ayre , and over the cattell , and over all the earth &c. So should we say , Let me upon deliberation do such an Act after such a manner , to such an end . This is to Act according to conscience , and consequently according to God .

Corollary 2. When a work or action is already done , In facto esse , conscience is to discharge his two last Offices of a witness , and of a Judge , to accuse or excuse , to approve or reprove , and so to passe sentence . Thus did God after every dayes work finished , he reviewed his worke , and saw with much content and fulness of approbation , it was good ; And at last , Gen. 1. 31. God saw every thing that he had made , and behold it was very good : So should we review all our actions before we passe from them to new businesses . Let thine eyes look right on , and let thine eye-lids look strait before thee ; Ponder the path of thy feet , and let all thy ways be established , Prov. 4. 25 , 26. There you have these two rules , in the well learning and practising , whereof lies the chiefest businesse of Practical conscience .

Coroll . 3. When a man goes wilfully against the two first Acts , or Offices of Conscience ; viz. Ministerall & Regall ; he commits the highest sin , and draws on the greatest guilt . Maxima violatio Conscientiae maximum peccatum . Ames . What made the sin of the lapsed Angels unpardonable ? but because they went against a full and clear light of a fully informed conscience , and divinely irradiated understanding : Their sin had many ingredients of that sin against the holy Ghost in it , being committed against clear light , much received grace , with full consent of will , having much of malice in it ; therefore no wonder it became unpardonable . And whence is it that the sin against the holy Ghost , is that sin unto death , hath no more sacrifice for it , but becomes eternally unpardonable , but because it is ever perpetrated and committed in despight of 1 Jo. 5. 16. Heb. 10. 26. conscience , against his most clear and strongest convictions , and against the most peremptory checks , and dissenting restraints of the awakened and enlightened conscience ? Nothing heightens sin so fast ; conscience may say , If I had not come unto you , you had no sin : If I had not done my Office faithfully , you had some cloak for your sin , which now you have not . This makes sins of knowing men , greater then of ignorant : Englands sin greater then the Jndies , Judas's perfidiousnesse worse then Sauls persecutions . The one did it ignorantly , and therefore obtained mercy . The other had no cloak for his sin ; Christ gave him warning by the sop , all took notice ; 1 Tim. 1. 13 he replyed upon consciences enforcing , Is it I ? And he therefore died a son of perdition , because he lived and persisted a son of conviction : This is the servant who shall be beaten with many stripes , Luk. 12. 47. To him that knoweth to do good , and doth it not , to him it is sin , Jam. 4. 17.

Corollary 4. When a man lies under the lash of conscience , in respect of his two last offices , viz. testimoniall , and judiciall , he lies under the greatest misery . Maximus angor conscientiae Dr. Ames . Mar. 9. 44. maxima poena . Then the worm never dying devours him ; the fire ever burning ( the fire not blowen ) takes hold of him ; Cains mark is Iob. 20. 26. upon him ; His punishment is greater then he can bear . This is the first woe , and the hell on earth : for Revel. 1. 18. there is a hell before death , and Revel. 20. 14. an hell before the lake of fire .

How fearfull was Herods case , to be given up to wormes to eat him alive ? Infinitely more dreadfull to be given up to this worm of conscience to be eaten up both alive , and dead . How dolefull a sight is it to see a wolfe , or a Cancer , on the womans tender breast , ever gnawing , and stinging , never cured ! But a worse wolf is the gnawing , and accusing conscience . No fits of convulsion so tearing , and pulling , and racking , as convulsion fits of conscience ; no ulcer in the bladder , or bowels so painfull as the exulcerated conscience .

See this in Judas , now brought to a sight of his sin , and sense of his misery , he is like Isa. 57. 20. the raging sea that cannot rest ; Out he cries , I have sinned , take your money , it hath damned me ; from person to person , from place to place he goes , but his hell he carries with him ; from the terrour and sting of conscience he cannot run ; To death he saith , Fall on me ; to hell , bury me , so I may be hid from sight of conscience ; he strangles himself , because he could not strangle conscience ; into hell he leapes , not longer able to abide himself ; and indeed , if there were any place in hell , where this Apollyon of destroying conscience came not , into it would all the damned get to case themselves . Hell were not hell , if raging conscience ruled not there ; if this worme could ever die , that fire might then be quenched . Judas hung himself , to ease himself : but then was death and hell cast into the lake of fire , Revel. 20. 14. He at first brake the neck of conscience , that at last brake his neck ; he had strangled good conscience , an ill conscience strangled him ; and being dead , all his bowels fell out of his body , because all his conscience fell out of his bowels while he was alive .

To conclude this Corollary : The wrack of Mat. 15. 11 Subijciatur corpus in paena , in jeiunijs macere●ur , verber ibus lanietur , equuleo disiendatur , gladio trucidetur , crucis supplicio affligatur , secura erit conscientia . Bern. de in t . dom. c. 22. Pro. 18. 14. good conscience is the saddest shipwrack for poena damni , it is the greatest losse ; And the rack of an ill conscience is the sharpest rack for poena sensus , it is the greatest pain . Not all from without doth so defile a man , as that from within ; nor all from without doth so torment a man , as that from within . All the windes blustering abroad about our ears , paine us not ; but a little winde enclosed in the bowels , how much doth it torment , and put the body into the extreamest pains ? All troubles from without are easily undergone , if conscience be sound : But the wounded spirit who can bear ? He shall flee from the iron weapon , and the Bow of steele shall stricke him through ; It is drawne , & commeth forth of his body ; The glistering sword commeth out of his Gall ; Terrors are upon him . All darknesse is hid in his secret places . ( h. e. he hath an Epitome of all the woes and miseries of Hell in his soule ) a fire not blowen shall consume him , as Zophar excellently Allegorizeth ; Job . 20. 24. 25. 26.

Coroll . 5. When conscience hath done all these foure Offices faithfully , and then giveth Peace , This is the right peace of conscience . This is the Son of Peace , upon which the peace Luk. 10. 6. of God , and the peace of the Minister ever comes .

Thus have you seene what a good conscience is . h. e. when it is purified , and when it is pacified ; purified from Ignorance , Error , deadnesse ; pacified from the raigne of sinne , the rage of Satan , and displeasure of God ; both purified ▪ and pacified by the word ; blood , and spirit of Christ ; And after all doing his four-fold Office in due time and place , of a Minister , of a King , of a Witnesse , and of a Judge . And thus much of good conscience in generall .

CHAP. V. Of severall good Consciences in particular , and first of the Conscience in which Faith is .

HAving hitherto treated of the good conscience in generall , we shall now descend to speak of some Particulars , and give you in the severall sorts , and best kindes of good consciences , that are to be found in all the Sciptures commended to us , that when you see such an one , you may know a good conscience againe , and say there goes a good conscience . Ten particulars I shall recommend to you , and after speake somewhat to Ten good consciences laid down in scripture each of them . Their names are , 1. The conscience of Faith . 2. Of Purity . 3. Of Sincerity . 4. The Vnoffensive conscience . 5. The well-sighted conscience . 6. The well-spoken conscience . 7. The Honest-handed conscience . 8. The Tender conscience . 9. The Passive or Hardy conscience . 10. The conscience of Charity .

The first and most excellent conscience , is that in the Text , the good conscience of faith . The conscience of Faith . This onely makes a good conscience ; Nor can all the other nine make it such without this . It is impossible that any thing , or person should be good , and please God without faith Heb. 11. 6. Precious faith makes the conscience of great price . It is therefore very observable , that in three places of this Epistle , The Apostle 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 Regu● Christi nullas portas regi gloriae aperuit , sed inter milites est qui Christum crucifigunt , Cent. Magd. Cent. 2. cap. 3. De persecut. sub Traiano , & Hadriano . Antoninus Pius , solitus est dicere , se malle unum civem servare quam mille hostes Occidere . M. Antoninus Verus , ingenio & eruditione valuit , Philosophi nomen adeptus est . A Philosophiae studijs , nec imperij negocijs nec Bellicis occupationibus unquam se avocari , aut distr●hi passus est — ex illis optimus imperator formatus , multa in Remp. Rom. contulit praeclarissima merita . Talem se omnibus praestitit , ut ab omnibus amatetur — At quo in suos commodior , eo in Christianos gravior hic Antoninus . Cent. Magd. cent . 2. cap. 3. Valerian a most 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 . I● studijs tanta assiduitate usus est , ut semnum defraudans suum totas noctes interdum , illis daret — similis Tito existimatus , bellorum successibus Trajano comparatus clementia Antonino Pio , moderatione M. Aurelio Antonino litteratum scientia magnis Philosophis . Magd. Cent. 4 Cap. 3.

Hold faith and a good conscience , saith the Text : Hold the mystery of faIth in a pure conscience , 1 Tim. 3. 9. Good conscience is the Ring , faith the 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 Christs head , is his glory ; good conscience sets the crowne on faiths head , is faiths glory . For though there be two great preheminences which faith hath above Conscience , the same that the man hath above the woman : 1. That the man is not of the woman , but the woman of the man , ] hoc est , taken out of man ; so faith is not out of conscience , but conscience out of faith . 2. Neither was the man created for the woman , but the woman for the man ] Nor was faith created for consciences use , but conscience for faiths . Yet he concludes , v. 11. Neverthelesse neither is the man without the woman , nor the woman without the man in the Lord ] So neither is faith without good conscience , nor can good conscience be without faith in the Lord : For the Relation is Reciprocall , and the dependance and benefit mutuall , ver. 12. For as the woman is of the man , so is the man also by the woman ; but all things originarily and primarily of God ] So also here it is , as good conscience is of faith , so faith is by good conscience ; but both of God for mutuall comfort , and delight . And from this couple the Church is propagated and increased to this day . These two as Leah and Rachel , build up the house of Israel ; faith bearing children to the Church on good consciences knees , and good conscience bringing up those children , which faith hath borne at her breasts ; as Ruth brought forth children for the comfort of Naomi , and Naomi brought up those children for the ease of Ruth . Hold Faith , and you are sure of a good Conscience .

CHAP. VI. Of a pure Conscience .

THe second good conscience is the Pure The Conscience of purity . Conscience ] The fine Linnen , clean and white , Rev. 19. 8. is the righteousnesse of Saints , and the Lambes wifes ornament . The pure , cleane , and undesiled conscience , is the inherent and internall righteousnesse of the Saints , and the Ornament of the Christian . Of this good conscience the Apostle speaketh often to Timothy , 1 Tim. 1. 5. The pure heart , and good conscience , and faith unfeigned , put together ; and 3. 9. Holding the mystery of faith in a pure conscience , 2 Tim. 1. 3. I serve God from my forefathers with a pure conscience . The former goodnesse of conscience by meanes of faith , makes the conscience good before God , the justified conscience . This of purity makes it good before men , the sanctified and renewed conscience ; that was by the blood of Christ ; this is by the Spirit and Grace of Christ . Of this wee have spoken somewhat already , chap. 2. therefore shall need to say the lesse here ; Blessed are these pure in heart , they shall see God , Mat. 5. 8. And 1 John 3. 3. He that hath this hope of seeing God as he is , must purifie himselfe as God is pure . God is a God of pure eyes , and cannot . Good conscience is of Hab. 1. 13. pure eyes , and must not behold iniquity . Great are the comforts , benefits , and priviledges of this pure conscience ; and high are the promises made to it . With whom will God shew himselfe pure , but to and with the pure ? And to the froward he will shew himselfe Psal. 18. 26. Lev. 26. 23 , 24. as froward . To them that walk contrary to him , he will walke contrary to them ; Who is he that shall ascend the hill of the Lord ? Or who shall stand in his holy place ? He that hath the cleane Psalme 24. 3 , 4 , 5. hands , and the pure heart , who hath not lift up his soule unto vanity — This is the man who shall receive the Blessing of the Lord , and righteousnesse from the God of his salvation . In the pure water thy face may be seen , which cannot in muddy water . In a pure conscience Gods face is to be seene , no where else in earth ; and by none in heaven , but by the pure in heart . This is the Mountaine of transfiguration , where Mar. 9. 1 , 2. alone the Kingdom of God is seene coming with power . This is the only Isle Patmos , where Rev. 1. are the Revelations and Visions of the Sonne of man : Here is Gods Booke with seven Seales unsealed . This is the Sanctum Sanctorum ( beyond that in Solomons Temple , all overlaid with pure Gold ) in which God doth dwell , sit upon a Mercy-Seat , and make known his minde ; giving answers whensoever consulted with , and enquired after herein .

The pure conscience is the Heart after Gods heart , who is all for purenesse , he loveth Righteousnesse , and hateth all uncleannesse . No Sacrifice in which was any Blemish or Spot Psal. 11. 7. & 45. 7. was to be offered ; no Sacrifice with Leaven ; no Priests sonne might come neere to Officiate , Lev. 1. 3 , 10 Lev. 2. 11. Lev. 21. 18. in whom was any blemish ; no High Priest presume to sacrifice in any legall uncleannesse on him . But his standing Rule is , I will be sanctified in them that draw neere to me . Lev. 10 3. None were to come in to the Persian King , but such as were first purified , and had passed through twelve whole moneths in a course of purification , Esth. 2. 12. What manner of persons ought they to be then , that shall come before God , either to waite on the Ministery , or to partake of Ordinances ? And what measure of Purification should we come addressed withall ? Now this Purification is that of Conscience especially , Heb. 9. 14. and 10 , 22. Therefore wash thy heart , O Jerusalem , that thou J●r ● . 14. Mat. 23. 26. mayest be saved ; Let not vaine thoughts lodge in thee , Purge the inside of the cup , and platter , O Pharisee , that thy outside may be cleane also .

But in these dayes there is much of Liberty , little of Purity of Conscience . Shall we call them pure with the bag of deceitfull weights ? and with the wicked Ballances ? as the Prophet Micah saith , Micah 6 10 , 11. Are there yet the Treasures of wickednesse in the house of the wicked , and the scant measure which is abominable , and shall these be counted pure ?

There is a Generation indeed pure in their own eyes , who are yet not washed from their filthinesse : There is such a Generation , O how lofty are their eyes ! and their eye-lids lifted up , Prov. 30. 12 , 13. speaking too lively of such a generation as ours is . Shall we say such have any thing of conscience or grace in them , who can live loosely , speak scurrilously , and scoffe at purity , holinesse , strictnesse , and all piety ? Where shall the wicked and ungodly appeare , if onely the pure in heart are blessed ?

Take heed then of all impurity , and defilement by any allowed sinne ; whatsoever weakneth Purity , wasteth Peace ; Conscience is the Temple of God ; whosoever defileth this 1 Cor. 3. 17 Temple , destroyes it ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word is ) and him will God destroy . The cra●●●r flaw in the Bell , not so much lesseneth the soundnesse , as marreth the sound of the Bell.

How few good Consciences are there then in these impure and licentious dayes to be found , when purity and strictnesse is exploded as a badge of 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 Solo●●● 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 the good of this conscience is most seene in such a sad plight ; when I am most full of sorrow , then most full of joy ; when nearest to death , then have I most of life ; when having nothing , I possesse all things . Oh the Cordials sincere conscience feedes the afflicted soule with !

The Greeke word [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] translated Sincerity , 1 Cor. 5. 8. and 2 Cor. 1. 12. is a very elegant and most significant word , signifying that tryall that is made of things by the Sun-light ; as the Eagle is said by Aristotle and Pliny , to bring her young unto the full sight of the Sunne , to try whether they be generous and legitimate , or spurious ; those that can with open eye endure the light thereof , she owneth ; those which wink she rejecteth . Or as a Chapman openeth Wares , to see what deceit or flaw is in them , B. Andrews .

The Latine word [ Sincerus ] signifies that which is without all mixture , as Mel sinè Cera , honey without any wax or drosse , bread without Mar. 14. 3. leaven , wooll undyed ; sincere milke ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Pet. 2. 2. ) which hath no mixture , nothing but milke ; like that precious Spikenard in the Alabaster Box 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pure , and naturall Nard . Jerom. Theophilus , Euthemius , à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 deducunt , ut quae sit fidelis , germana , Pura , minimeque vitiata .

Which sincerity of conscience , if you desire Notes of sincerity . to know it , try it by these notes .

1. It makes a man abhor all guile and fraud , and renounce the hidden things of dishonesty , and cast off the cloake of craftinesse , makes a man like Jacob in his time , a plaine downright , or upright man ; or like Nathaniel , a right-bred Israelite indeed , in whom was no guile ; such was Paul and his fellow Apostles , 2 Corinthians 2. 17. We are not as many , that corrupt and compound the Word of God according to our hearers phancy , or our owne advantage , but as of sincerity , but as of God , and in the sight of God , speake we in Christ . So 2 Cor. 4. 2. We walke not in craftinesse , or handle the word of God deceitfully . Where is sincerity , there is an Identity ever and a samenesse between heart , tongue , and hand , betweene outside and inside ; what he seems , he is , what he promiseth he performeth , as was said before of Origen , Vt Docuit vixit , He taught & lived , alike . vixit & ut Docuit , and lived & taught

Micaiah shewed his sincerity , when he resolved not to concur in the Agreement of the Prophets , to please their Soveraigne Lord the King : But what the Lord saith unto me , as the Lord liveth , that will I speake , 1 King . 22. 14. And Caleb his sincerity , when he resolved not to betray his trust , and promote the Agreement of the People , as did his corrupt fellow Representatives , who voted according to the fickcle mindes of their Soveraigne Lord the People . But as for me , saith he , I spake as it was in my heart , Josh. 14. 7. And I fully followed the Lord , vers. 8. Sincerity abhorres equally both feare and flattery , and declines alike unnecessary opposition and unwarrantable complyance .

The sincere mans heart , yea and path too , is like the street of the new Jerusalem , Rev. 21. 21. The street of the City was pure gold , as it were transparent glasse . Purity is the glory of Gold : Perspicuity and Transparentnesse of Glasse ; both are the glory of the sincere man , who is both Glasse and Gold : Transparent Glasse ; you may see through him , he is all one without and within ; and Pure Gold , that the more you see into him , the more you see his worth .

2. Sincerity being all to the light , as was Note . 2 said before in the opening of the word , Joh. 3. 20. He that doth truth , cometh to the light , that his deeds may be made manifest , that they are wrought in God , they are cast in a right mold , and are of the right make : Therefore as of sincerity , and as of God , and as in the sight of God , are put together , 2 Cor. 2. 17. He that is such , ownes nothing but what will endure the Sunne : To God he saith often , Examine me , O Lord , and prove me , try my reines , and my heart , Psal. 26. 2. Search me , O God , and know my heart ; try me , and know my thoughts , and see if there be any wicked way in me , Psal. 139. 23 , 24. Thus dare not an unsound heart say . So Peter , Lord , thou knowest all things , thou knowest that I love thee , Joh. 21. 16 , 17. To the most searching Ministery he saith , Teach me , and I will hold my tongue , and cause me to understand wherein I have erred , Job 6. 24. To every discerning mans conscience , he offers to approve himselfe in the sight of God , 2 Cor. 4. 2. Let the righteous smite me , it shall be a kindnesse ; and let him reprove me , I shall not take it ill . Yea , he is the man who can be tryed by God and his Country ; Ye are witnesses , and God also , how holily , and justly , and unblameably we have had our conversation in the world , said the Apostle , 1 Thess 2. 10. Yea he saith to his most observing adversary , Let him write a Booke against me ; I shall be able to answer all charges , and wipe off all aspersions , said Job in the assurance of a sincere conscience , Job 31. 35.

Wary Jacob would make sure worke beforehand , if ever he should have his dealings called in question , that he should never be touched in his sincerity : So shall my righteousnesse answer for me in time to come , when it shall come before thy face , Gen. 30. 33. And this made him so confident when he was pursued , and charged with the plunder of Labans Gods . Search all my stuffe , discerne what is thine , spare not ; what hast thou found among all my houshold-stuffe ? Set it before my brethren , and thy brethren , I aske no favour . Oh the boldnesse and bravenesse of sincerity ! Nec Proprium veretur judicium de se nec alienum , Bernard . Josephs brethren were so brought up by their Father Jacob , to hate all fraud and falsehood , that knowing their own integrity , they offered themselves and their Sacks to any search or examination ; Behold , say they , the money which was in our sacks mouths we brought againe ; how then should we steale out of our Lords house , silver or gold ? Gen. 44. 9.

3. The sincere man is semper & ubique idem , 3. Note . still one and the same , alone or in company ; Leave him to himselfe , he is all one as if you looke on : He is as the clarified honey , cleare to the bottome ; he is like the twelve Gates of the holy City , Rev. 21. 21. each Gate was of one piece , and that of pearle , one solid and entire rich pearle , it was not artificially made and joyned together , but one naturall rich pearle : Such is the sincere man , all of a piece , nothing but one solid pearle . The Arke was pitched within with the same pitch which it was pitched without withall ; such is the sincere man , within and 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 ga●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 : But we rightly make it a certaine note of the true Christian . Zachary and Elizabeth were therefore counted righteous before God , and blamelesse before men , in that they walked in all the Ordinances of God , Luke 1. 6. and Heb. 13. 18. The Apostle asserteth the sincerity of his honesty by this marke , we trust we have a good or honest conscience . ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) because we desire in all things to live honestly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The good man must like Moses , have his two hands filled with the Deut. 9. 15. two tables respecting both God and man ; God in each duty of Piety , Man in each duty of honesty , mercy , justice , charity . Daniel could Apologize for himselfe , that before God innocency was found in him , and before the King no hurt Dan. 6. 2● could be charged on him . Vniversality , and indifferency to all sorts of persons in all places , at all times , in all duties , shewes a man sincere . To be partiall in the Law . Mal. 2. 9. is to corrupt the Law . To make conscience of one duty , and not of another , is to make no conscience of the one , or other ; to flye on sin , and not another is rightly to fly no sinne . To make our Phylacteries broad , and our charity Mat. 23. 5. Mat. 23. 23 narrow , foule Pharisaisme ; to Tythe mint , and Cummin , and neglect mercy , judgement , and faith , Rom. 2. 22. is grosse hypocrisie . To abhor Idols , and commit sacriledge , is the prophanest impiety .

7. This man carries himselfe ever as before Note . 7 God , 2 Cor. 2. 17. In sincerity , as of God , in the sight of God : He saith with David , Psal. 16. 8. I have set the Lord alway before me , and I set my self alway before him ; His eye is ever upon me , my eye is often upon him , so that he calls the place where he is , as Hagar her well , Beer-la-hai-roi , Gen. 16. 14. that is the well of him that liveth and seeth me ; she gives the reason , I have seen him that seeth me . The sincere man writes over every room , Gods sees me , Gods eye and his hand follow me , Psal. 139. 10. When you cast your eye on a well drawn Picture , which way soever you turn it seems to have his eye still upon you , and follow you ; so it is with a godly man , he observes as Peter did , the eye of Christ finding him out in a corner : Went not my heart with thee ? saith the Lord to him ; and he to God , If I should forget the Covenant of God , and Psa. 44. 21. lift up my hands to a strange God , shall not God search this out , he tryeth the reins and secrets of the heart . See said Laban , No man seeth , but Gen. 31. 50. God seeth , and is a witness between thee and me : Therfore he called the place of the Covenant-making Mizpeh , the Lord watcheth and observeth ; thus the sincere man carryeth an awfull apprehension of Gods presence with him still , as that Kings Son carried an effigies of his father with him , and saith , whatever I do I must do it heartily as to the Lord , and not to men ; Col. 3 , 23. And every place to such a one , is either a Bethell , or a Penuell : He can say , I have seen God in this place , face to face , and my life is preserved , Gen. 32. 30. Or else at least , God is in this place though I was not aware , Gen. 28. 16.

8. Note , The sincere man is known by this , Note . 8 he consults with his duty more then with commodity , and resolves against sin more then against any danger . He always postposeth humane danger to Divine displeasure , and undervalueth all losses to the loss of Gods favour and his own Peace . How can they beleeve who will hazard rather a casting out of Heaven by God , then out of the Synagogue by men ? Joh. 12. 42. How do they beleeve , who love the praise of men , and seek not the honour that cometh of God onely ? Joh. 5. 40. How do they believe in sincerity , who love the uppermost seats in Synagogues and highest Offices in the State , and greetings in the Markets or Courts ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) who will rise with Christ , if they may , and follow him with a Bag as Judas , but are resolved not to fall with Christ and follow him with a Cross ? Sincerity saith , Let Christ be magnified , though I bevilified : Let him be omnified , though I be nullified : If my fall be his rising , what shall I be loser ?

Let integrity , and uprightness preserve me , Psal. 25. 21. or let me perish ; let them bayle me , or let me go to prison , saith the upright man .

9. Note of sincerity is , That such a one cannot Note . 9 skill of your fleshly wisdom , or worldly policy . Sincerity was never cut out for a Time-serving Politician , 2 Cor. 1. 12. In sincerity and simplicity of God , not in fleshly wisdom saith the Apostle : They are so opposite that the one doth shake and lessen the other ; the more simplicity , the less policy ; & the more of jugling and designs , the less you see of this sincerity . In simplicitate fides said Hilary . Where there is so much of the Serpent , there is nothing of the Spirit , because none of the Doves simplicity . Simplicity is the sincerity , and sincerity all the policy of a conscientious man . It was never a good world with Christians , since they forsook the waters of Siloah that run softly , and Es. 8. 6. left this old simplicity to study depths and stratagems of policy : This Serpent hath devoured all our rods of strength . Worldly wisdom is the bane of Grace , and Conscience ; and Religion hath never thriven well since Christians would become Students in Politicks ; Rev. 8. 11. This wormwood star hath fallen into all our Ponds , and Springs , but hath imbittered and corrupted all our waters , turning them into worm-wood , and hath marred Professers , Profession , Parliament , Army , Covenant , Reformation , all : That we in Ezekiels bitterness , Ez. 2. 14. and heat of Spirit , may take up Bernards lamentation , and say , " Vae generationi huic à fermento Pharisaeorum , quod est hypocrisis , si tamen hypocrisis dici debet , quae jam latere prae abundantia non valet , & prae impudentia non quaerit . Serpit bodie antiqua tabes per Bern. super Cant. Serm. 33. omne corpus Ecclesiae , & quo latius , eo desperatius : eóque periculosius , quò interius , &c.

St. Paul wisheth a Christian no more wisdom then may make him honest and sincere , Rom. 16. 19. I would have you wise unto that which is good , but simple concerning evil : The worldly wise like best that reading of Arias Montanus , Prov. 8. 12. Ego sapientia cum astutia habitavi ; but the godly like rather , Ego conscientia cum simplicitate , I wisdom dwell Pro. 8. 12. with prudence , and I Conscience with simplicity ; not with worldly craftiness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The worlds simplicity is Gods sincerity ; as the worlds wisdom 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is with God but folly . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Callidus qui dexteritate ingenii valet ad quidlibet agendum versipellis , veteratorius , ut Callidus a callendo , quod omnis gener●dolos calleat . Mr. Leigh .

When 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 . Lu●her was wont to say , There were three things that would destroy Religion , and remove the Gospel . 1. Forgetfulness of the benefits received by the Gospel . 2. 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 , eat the Kings salt , have our salary from the King , therefore we must be true to our trust . Much more saith the godly heart , I have my dependance wholly on God , I am thy very Creature , the work of thy hands , I am salted with the salt of the Sanctuary , I eat the Lords bread , wear his given clothes , breath in his ayre , dwell in his Tenement , he gives me lodging , living , breath , being , and all I have , I must be true to his interest , I must not be silent at , or unsensible of his dishonour . All mine are thine said our Saviour , and thine are mine . Any hypocrite will say and make good the latter , all thine are mine ; all wil consent to Joh. 17. 10 take away Tuum , but sincerity takes away Meum not Tuum between God and him . All mine is Gods , saith he , as to subordinate all to him , improve all for him . All Gods is mine , as to be solicitous for his things as for my own , yea above my own ; not his are mine to be subservient and subordinate to my ends , as the hypocrite saith , Da mihi fallere , Lord let me make use of thy Name and Honour , and Cause , and Interest , and Servants and Scriptures to build my own house , and so attain my own ends . But , saith he , all mine is thine , Lord serve thy self of me and mine ; all my parts , studies , interests , abilities , designes , ayms are for thee , and for thy service .

Thus in all your actions if you would have comfort in them , you must consider with what conscience you do them ; so much of conscience as is in your actions , so much of comfort ; and so much of sincerity , so much of conscience ; and so much regard to your principles , to your rule , to your end , so much you may conclude of sincerity . And so much of this most excellent conscience : the conscience of sincerity .

CHAP. VIII . Of the inoffensive Conscience . Of the inoffensive conscience 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tum activè , tum passivè potest significare , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ut nec ipsi scandalizent quempiam , nec scandalizentur à quopiam . Paraens in 1 Cor. 10. 32. In eandem sententiam Eras . Cor. à Lap. tam inoffensus , quam non offendens . Bez. passivè Phi. 1. 10. activè , 1 Cor. 10. 32

THe fourth good Conscience we are to speak of , is the inoffensive conscience ; of which the Apostle shewed how much reckoning he made , when he said , Act. 24. 16. Herein do I exercise my self to have always a conscience void of offence toward God , and toward man . This is a conscience necessary to be sought , especially in these times .

This inoffensiveness is twofold , implying that we avoid 1. Giving any offence . 2. Taking any offence .

1. The inoffensive conscience must avoid giving offence , for this is alway evil and sinfull ; though offence be often taken without sin , yet never given without sin . Our Saviour took offence at Peter , Mat. 16. 23. Thus God is offended every day ; When it is only our fault to give the offence , but Gods holiness and perfection to take the offence .

This giving offence may be either To God , or To man . Act. 24. 16.

1. We must chiefly take heed of giving offence to God . This is the principall care of a conscientious person , I exercise my self to have 1. Inoffensive conscience gives no offence to God . alway a conscience void of offence to God . What were it if we did so carry our selves that all men should speak well of us , and that we were as much in the worlds books for amiablenes and in offensiveness , as ever were Titus or Trajan or any other ? yet we begin at the wrong end , if we did not study more to be without offence before God . It is meet to be said to God , I have borne chastisement , I will not offend , said Elihu , Job 34. 31 , 32. That which I see not , teach thou me ; and if I have done iniquity , I will do no more .

Object . But who can say he lives without offence-giving to God ? For in many things we sin all , Jam. 3. 2. Who knoweth how oft he doth offend ? &c. Psal. 19.

Answ. None liveth indeed without sin , yet some are without offence . Because 1. This inoffensive person striveth to prevent offences , he keepeth himself , he takes up purposes , Psal. 17. 3. 1 Jo. 5. 18. I am purposed that my mouth shall not offend , said David . He hath integrity in his purposes ever , although he may fall short in performances sometimes .

2. He is counted inoffensive , because for what is past , what was an offence to God , is now an offence to him ; if in any thing God was displeased with him before , he is now displeased with himself for it : what was a burden to God before , is now his burden , Ephraim was ashamed and confounded , Jer. 31. 19. Job did abhor himself , Job 42. 6. The truly penitent do ever loath themselves , Eze. 6. 9. & 36. 31. Now when our sin begins to be matter of offence to us , it ceaseth to be matter of offence to God ; when it becomes the object of our indignation 2 Cor. 7. 11. it is no more matter of provocation to God . In this respect the penitent is accounted without offence .

3. When for time to come he is carefull to break off his sin by Repentance , and saith as before , Job 34. 31 , 32. I will offend no more ; that which I see not , teach thou me ; and if I have done iniquity , I will do no more . This is the highest inoffensiveness we can here attain unto , Job 40. 4. 5. Behold I am vile , saith Job to God , what shall I answer thee ? I will lay my hand upon my mouth ; Once have I spoken , but I will not answer , yea twice , but I will proceed no further . When a man hath throughly smarted with godly sorrow for sin , and saith I will venture no further for a world ; what fruit have I now of all my former vile ways but shame ? I will turn from all my sins , and become a new man ; this man is accounted a non-offender , Ro. 6. 21 all his sins shall be no more so much as mentioned to him ; But he shall live in his righteousness wherein he now walketh , Ezek. 18. 21 , 22.

4. He is said to live without offence to God , who resolveth rather to offend all the world ( passively ) then to offend God actively . If they be offended , let them be offended , saith he : If they take offence , it is their sin , not mine , so that God be not offended . Am I to perswade men or God ? said the Apostle , Gal. 1. 10. Or must I seek to please men ? If I yet pleased men , I should not be the servant of Christ : Inoffensive Conscience saith , I would , if I could , please both God and man , I would not offend either ; I would please all , offend none by my good will . But if it must be so , whether it be better in the sight of God to please God or man , whether worse to offend God or man , judge ye . All the Prophetical , Apostolical and Ecclesiastical Histories are full of examples in this kinde . A godly man can readily resolve what is to be done in this case . Moses feared not the wrath of King Pharaoh ; nor the three Children the wrath of King Nebuchadnezzar . Heb 11. Dan. 3. 16. Act. 4. 19. We are not to seek of an Answer in this matter O King , thy Idoll will we not worship ; we may not incur Gods displeasure , to escape yours . Nor may we disobey God , said Peter , that we may not displease you . They resigned the dignities and offices they had , as Moses , Benevolus to Justina , Caracciolus . They refused the highest honours , Jovinian the Impertall Crown ; they indured the burning Iron grate , the Iron chain , Iron gridyron &c. that God might not be offended . 2. Inoffensive conscience gives no offence to man .

2. We must take heed of giving offence to man , God is onely offended one way , viz. as we cause him to take offence , for he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not to be tempted with evil , as he tempteth no man to evil , Jam 1. 13. But man may be offended two ways : First and most dangerously when we cause him to commit an offence . 2. When we cause him to take an offence : In the one of these we tempt him , in Plane Diabolicum est , quando quis intendit proximi Ruinam quod peccatum vix cadit in quenquam praeter Diabolum , Ames de cons. l. 5. c. 11. the other we try him ; in both we offend him ; and in either of these acts men do the Devils worke : By the former he is stumbled , by the latter made weake ; but by both offended ; therefore these three are joyned together , Ro. 14. 21. It is good to do nothing whereby thy brother may be stumbled , or offended , or made weake .

In respect of men offence-giving must be avoyded 1 To others , whether godly , or those without . 2 Our selves .

1. To others , we must take heed we do nothing whereby we should cause them to offend 1 Sam. 2. 24. 1 Kin 14. 16. 1 Kin. 21. 25 by sinning ; thus did Elies sons cause the Lords people to transgress ; thus did Jeroboam cause all Israel to sin , and Ahab made them sin worse , and Jezabel made this wicked Ahab so bad by stirring him up and setting him on ; thus do the wicked Prophets offend , who strengthen the hands of the wicked , that none doth return from his wickedness , Jer. 23. 14. This is to be Factors for Hell , and Agitators for Satan . These carry the blood of others souls on their heads to Hell , being not only partakers of other mens sins but Authors ; Therefore they shall receive the greater condemnation : This is the highest kinde of scandal ; Wo to him by whom this offence doth come . Hence it is that a scandall is by some thus defined , Scandalum est dictum , aut factum , quo alius redditur deterior : Luk. 17. 1. Paraeus in 1 Cor. 8. 9. It is that evil said or done by which another is made worse . And Tertullian excellently to the same purpose , Scandalum est non bonae rei sed malae exemplum , aedificans ad delictum . Benae res neminm scandalizant , nisi malam mentem . A scandall is the acting of some evil ( not of good ) whereby another may be imboldened , or incouraged to the like evil . Good actions cannot ( saith he ) scandalize any but those who are very bad .

1. To the godly we must give no offence , 1. Not to the godly . whether he be stronger or weaker : Take heed saith our Saviour , you offend not one of these little ones ; for it were better that a milstone were Mat. 18. 6. 10. hanged about thy neck , and that thou shouldst be drowned in the depth of the Sea , then that thou shouldest offend one of the least of those that believe in Christ , either by causing him to sin , or to grieve .

To that end 1. Some Cautions may be given : 2. Some rules are to be observed .

Caution 1. That thou do not cause thy brother Caution 1 to offend , lay not a stumbling block of iniquity before his face , by going about to abate his fervor , lessen his zeal , and unloose his strictness in duties , and stop his forwardness in an obedientiall way ; thus was Peter a mighty offence to Christ , Mat. 16. 22. and called Satan for his labour , ( for it is his work to perswade the declining of hard and necessary duties when he had in his carnall reason , and fleshly friendship disswaded his master from going up to Jerusalem to suffer .

2. Take next that Caution of the Apostle , Caut. 2 Rom. 14. 1. Him that is weak in the faith , receive you , but not to doubtfull disputations ; Take heed of such opinions or questions as tend to janglings , and do no other good ; let it be thy wisdom to receive , that is , cherish and encourage , and instruct him in those things wherein the Kingdom of God doth consist , and not to puzzle his Faith ( as the manner of many is ) by abstruse and intricate notions , or to perplex his minde with doubtfull Queries , or to unsettle his obedience by unseasonable objections . If this excellent Caution of the Apostle was well observed , there were hopes ( as Paraeus saith upon the place ) that this age of the Church might see peace and union again , and that these sad diseases that rage in this Disputative Age ( as he there calls it ) might all be cured or cut off ; His words are , Plus proficit placida institutio , prudens monitio , fraterna correctio , quam subtilis disceptatio , acris contentio , acerba insectatio : Argutae igitur disputationes , intempestivae disceptationes , rixae , contentiones , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tanquam pestes Ecclesiae cavendae sunt &c. In his enim nihil est aedificationis , quia nihil charitatis multum , offendiculi , & perturbationis , quia plurimum acerbitatis , & malitiae . Haec pestis si hoc disputatu●iente seculo curari aut tolli possit , pacem Ecclesiae sperare liceret . One good reproof , saith he , one wise admonition , one friendly perswasion , were worth all these questions and disputes &c. Take away these perverse disputings of men of corrupt mindes , and you take away the Pests of the Church , and the great troublers of Israel .

3. That we do not take upon us to judge Caut. 3 our brother , or set him at naught if differing in some things from us , Rom. 14. 10. whereby thou shouldest without other reasons given in to convince him , force him over to thee , and so cause him to sin , or by thy petulancy and superciliousness force him over from thee , and so cause him to be grieved ; in both he is offended . This caution was never more necessary , nor less practised .

The 4. Caution is that of the Apostle , Rom. Caut. 4 15. 1. that we do not with too much indulgence fondly please our selves , when we should more judiciously study to please others , nor too imperiously lay our burden upon the neck of others , when we should more charitably take his upon ours : that so we might bear one anothers burdens , and then fulfill the Law of Christ . We that are sirong ought to bea● the infirmities of the weak , and not to please our selves : Let every one of us , please his neighbour Gal. 6. 2. for his good to edification ; saith the Apostle .

5. That we make not too bold with our liberty , through indiscretion , immoderateness , Caut. 5 or unseasonableness in the use of it : This caution ye have 1 Cor. 8. 9 , 10. Take heed least by any meanes this liberty of yours become a stumbling block to them that are weake ; for if any man see thee which hast knowledge , sit at meat in the Idols Temple , shall not the conscience of him which is weake , be imboldened to eat those things which are offered unto Idols ? Consider we must who looke on , and what interpretation may be made of our actions , and what hurt may be done by our example ; least as Tertullian said , we do aedificare in Exitium , or as others say , aedificare in Gehennam . If Peter lead not right , Barnabas may unawares follow into a dangerous way of dissimulation , Gal. 2. 13.

6. Take heed of being regardlesse of other mens Censures and Opinions of us , and Offence-taking Caut. 6 at us ; say not , If they be offended , let them be offended . This is to be cruell to our selves , to our Brethren , yea to Christ , 1 Cor. 8. 12. When you sin against your Brethren , and wound their weak conscience , you sin against Christ . Rather say with the Apostle , Who is weake , 2 Cor. 11. 29 and I am not weake , or sick ? and say , Who is offended ( through my default ) and I burne not , as with griefe and horrour ? It is not a slight or single , but a great and double , yea treble sinne , saith Pareus , 1 Cor. 8. 12. when wee so slight and grieve our Brother . Tria mala cumulat , saith he . And Chrysostom shewes how such sin against Christ in a threefold respect : Vno modo quod quae servis fiunt , Christus pro in se factis imput at ; qui v●s spernit , me spernit ; Altero quod in Corpus ejus saeviunt qui membra percutiunt ; Saule , Saule , quid me persequeris . ? Tertio quod opus Christi quod propriâ morte absolvit , ij propria ambitione destruunt , unde ne cibi causâ destrue opus Christi inquit Apostolus . 1. They sin against Christ , saith he , because Christ doth reckon as done to himselfe , whatsoever is done to any servant of his , according to that , He which despiseth you , despiseth me . 2. Because they offer violence to his body , who hurt any of his members , according to that , Saul , Saul , why persecutest thou me ? And 3. Because those destroy that for which Christ died ; according to that , For meat destroy not the worke of God , Rom. 14 20.

2. To prevent giving of offence , certaine Rules are to be given , as first :

1. Consider ever what is expedient , as well as know what once is lawfull , 1 Cor. 6. 12. & 10. 23. All things are lawfull , but all things are not expedient .

2. Consider not onely what is lawfull , 2 Rules to be observed . but what may edifie or offend ; that which is good and lawfull in its owne nature , being inconsiderably done , may be offensive : All things are lawfull , but all edifie not , 1 Cor. 10. 23. Let all things be done to edification , 1 Cor. 14. 26.

3. The Apostle gives a third Rule to avoyd offence-giving , 1 Cor. 10. 24. Let no man seek his owne , but every one anothers wealth . This golden Rule well observed , would make us happy , and our times happy , at once freeing the Church from many calamities , and our selves from much guilt in matter of offences .

4. A fourth Rulo is laid down in the same Chapter , 1 Cor. 10. 32. Give none offence , neither to the Jew , nor to the Gentile , nor to the Church of God . q. d. With whomsoever you have to do , labour to be inoffensive ; That your Conversation may please whom your Profession doth displease . Call no man common or uncleane ; lose no man , harden no man . Give none offence to the Jew ] There was an old partition-wall up between the Jew and the Gospell ; some hot spirit of our time would have said , Let them go , they are legall , superstitious , stubborne , hereticall , no hope of them ; why should I regard them ? But the Apostle would give no offence to the worst Jew . Nor to the Gentile ] There seemed to be a Gulfe fixed , no hope of their coming over from their dumb Idols ; The Gentiles , they are Idolatrous , Profane , Dogs , &c. Why should I seek them ? But give no offence to the Gentiles . Nor to the Church of God ] Whom thou thinkest wise , meeke , strong , able to passe by an offence , make not too bold with them neither .

5. Study how far thou art to go to please thy brother , which is a great duty . The Apostle Col. 1. 10. prayes for the Colossians , That they might walke worthy of the Lord , in all pleasing , as if no carriage were worthy of the Gospel , but of the plancid and yeelding Spirit . And he exhottes , Rom. 15. 2. Let every man please his neighbour , for his good to edification . And to perswade to the practise of a point , to which we are naturally so opposite , as thinking it below a Christian and zealous spirit , an argument rather of an abject and servile spirit . He makes this duty more commendable , by Isa. 42. 1. 2 Mat. 12. 18 setting downe some examples : 1. The Example of Christ , Rom. 15. 3. For even Christ Jesus pleased not himself ; He did not strive , nor cry , nor dissent , nor divide . It is therefore no disparagement to you , whosoever you are . 2. He propounds his owne example , 1 Cor. 10. 33. and shewes his compliance so far as we would be apt to mis-interpret the like in another , Even as I please all men , in all things . Here are two alls , both of which go very far ; strive to imitate him : Yet with these two reservations , That thou be not such a man-pleaser as ceaseth to be the servant of Christ , Gal. 1. 10. viz. 1. The one negative , I please all men in all things , not seeking my owne profit . As if some should say , Paul , you are a Polititian , and you know how to insinuate into mens good opinions , you lose nothing by that . Nay , saith Paul , I have no designe in the earth in it ; I looke not after outward profit and commodity ; I looke higher . Therefore he adds the second Positive Reserve , That they may be saved . q. d. I please no man by soothing him in his evill way ; I comply not with men , so as that they be strengthened in their sinnes : But my course is with all , so to seek to save them , as that also I may please them ; and so to seeke to please them , as that also I may save them ; but if I cannot both please and save them , I shall then study rather to save them , though I do not please them , then to please them , if I may not save them . Oh that we had many such examples in these times ! So 1 Cor. 9. 19 , 20 ▪ 21 , 22 , 23. the same Apostle tels us how much he studied to be made all things to all men , that he might by all faire means save some ; for by foule meanes of violence we shall save none , but lose all . By this art the Gospell was first propagated ; by this plaine , inoffensive , amiable , and winning carriage , very Gentiles were overcome to the imbracing of the Truth . But our self-pleasing hath undone all . How much need have we to pray for the Christians of our times , as Paul did for the Philippians , Phil. 1. 9 , 10. That your love may abound in knowledge , and in all judgement , that ye may approve things that are excellent , that ye may be sincere , and without offence to the day of Christ .

6 Rule . If thou wouldest sometimes not give offence , thou must be willing to depart with thy owne right , Mat. 15. 27. Notwithstanding that the children are free , yet least we should offend them , said our Saviour , go thou to the sea , and cast an hooke , and take up the fish that first cometh up , and when thou hast opened his mouth , thou shalt finde a piece of money ; that give unto them for me and thee .

2. Not to the wicked , or to those that are without , must we give any occasion of offence ; 2 We must not give offence to wicked men . but remember that rule , Colos. 4. 5. Walke in wisdome toward them that are without . Lay not a stumbling block before the face of the blinde . The Beleeving servant must be obedient , and faithfull not onely to the Beleeving Master , and the gentle , but to the unbeleeving and froward , that the Gospell be not blasphemed : 1 Tim. 6. 1. 2. 1 Pet. 2. 18. 1 Pet. 3. 1. The godly woman must labour to have her modest and gracious carriage towards a froward and irreligious husband ; speake more to his conscience , then the Word hath done to the worst of men that seeke occasion ; we must labour to take away all occasion , 1 Having a good Conscience , and your conversation benest among the Gentiles , that whereas they speake against you as evill doers , they may be ashamed 1 Pet. 2. 12 & 3. 16. when they falsely accuse your good conversation ; yea , not that onely , but that they may glorifie God in the day of visitation . Thus did Daniel demeane himself , that though so many eyes were upon him , they could fasten nothing upon him to charge him with , Dan. 6. 4.

Obj. When the Disciples informed Christ Ponere scandulum infirmis in rebus medijs est peccatu sed pharisaei● non sunt infirmis sed malitiosi calamnia huic , pertinaces nebulanes — jubet dominus ne decorum scandalo sint solliciti . Par of the Pharisees offence taken at his Doctrine , he seemed to neglect it , Let them alone , Mat. 15. 12. 14. q. d. If they be offended , let them be offended .

Ans. It is to no end to be troubled if wicked , stubborne men take offence when none is given ; they sin , we sin not ; woe to the world because of offence taken ; its impossible but an ●ffending world should be apt to be offended . To lay a stumbling-block before the weake is evill ; but the Pharisees here ( saith Paraeus ) were malicious calumniators , and sinned of pertinacious perversenesse ; therefore no heed to be taken of them .

2. Wee are to distinguish of the matter whence an offence is taken ; an indifferent action we may forbeare to prevent offence-taking , but a necessary duty is not to be omitted , or truth to be suppressed , to avoid all the worlds offences : Let thy eye and actions be good , although their eye and interpretation be evill . Nihil boni aut liciti est omittendum propter scandalum acceptum hominum Pharisaico ingenio praeditorum . Ames de cons. 1. 5. c. 11. And learned Camero , Scandalum quod oritur ex rebus per se bonis & necessariis non licet evitare , quia non est faciendum malum ut eveniat bonum . Et postea , Itaque ut maxime tumultuetur mundus , tamen omnia , etiam extrema quaeque subeunda sunt ut stet illibat a Dei gloria . Vide plura in Jo. Cam. Praelect in Mat. 18. v. 7.

2. We must take heed that we do not offend 2 Not offend our selves . our selves ; man is bound to study selfe-preservation . If thy eye offend thee , pluck it out , Mat. 13. 9. As there is one kinde of base and unworthy self-love , self-seeking , self-pleasing , self-preferring , self-fearing , &c. so there is also another noble and religious , and most necessary self-love , self-pleasing , and self-preferring , viz. when I more regard what my conscience cals for , that I may satisfie my duty , and keep in with my selfe , rather then to gratifie a thousand requests . But my self-pleasing must never be to the prejudice of another : This is the worst disease of all , in these worst of times . Christ came to set a man at variance with father and mother , but never with himself . Next to the favour of God , labour to continue in thy own favour and good opinion ; Let not thy own heart reproach thee within , whose tongue soever may abroad . Take heed of going over-far in a way of serving men ; heap not coals of fire on thy head , to do any man a kindness ; better offend all the world then thy own self . Gods servants have found it an easie matter to do or suffer any thing ; to forgo , or undergo every thing , so they might not offend self , and have Conscience distasted . Flavianus Clemens , a Favorite in Domitians Court , had so much interest in the Emperors esteem , that he conferred highest Honours upon him , and intended to make his Son his Successor in the Empire ; but blessed Flavianus rather then he would give offence to his conscience in the matter of his Religion , was content to bear the turning of the Emperours great love into extream hatred , so as he hated him to death , and oppressed his whole house . Theodoret reports of Hormisda a Nobleman in Persia , who because he would not wound his conscience in conforming to the Religion of the Court , was put into ragged cloaths , deprived of all his Honours , and set to keep Camels : After a long time , the King seeing him in that base condition , and calling to minde his former estate , pittied him , brought him to the Palace , and causeth him to be cloathed like a Nobleman again , and then perswades him to deny Christ . He presently rends his ●●lken cloaths , and ●ays , If for these you think to have me deny my Faith , take them again ; and so with scorn he was cast out . It was a high expression of Zuinglius , Quas non oportet mortes prae-eligere , quod non supplicium potius ferre , imò in quam profundam inferni abyssum non intrare quàm contra conscientiam atttestari ?

2. The other part of inoffensiveness is that 2. We must not be forward to take offence . we be not apt to take offence . This is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 1. 29. translated malignity , which Aristotle defineth a taking of every thing in the worst sense . A Nabal-like disposition , 1 Sam. 25. 17. Morum asperitatem ac difficultatem sonat . Erasmus .

There is as much danger oft of taking offence unjustly , as of giving , as

1. From God , who can never give any : yet Christ pronounceth Mat. 11. 6. him a blessed 1. From God . man that should not by one means or other , be offended in him : Therefore is Christ called in the worlds-sense lapis offendiculi , a stone of stumbling and rock of offence , Rom. 9. 33. yea all the disciples were at once offended at him , Mat. 26. 31. Some have taken offence at his person , Isa. 52. 12. & 53. 3. Some at his doctrine ; Mat. 15. 12. Some at his Parents , Mat. 13. 54 , 57. Some at his Disciples and followers , Mar. 2. 16. Some at his life , Mat. 11. 19. Some at his death , yea , almost all at the ignominy of his death and crosse , 1 Cor. 1. 23. But we preach Christ crucified to the Jews a stumbling block , and to the Greeks foolishnesse ; To both unsavory ; yet all these offences were taken without cause , none without sin .

2. From Gods way ; when the stony ground 2. From Gods way . hath received the seed , it springeth up immediately , but not having root or moisture is scorched with the heat of the sun , Mat. 13. 21. Such are those hearers who at first receive the Word with joy and much forwardnesse , but when they see the Lyon in the way and Tribulations arise , they are offended at the way , and the gospel and at Christ himself ; and are like that impotent and passionate widow who was content to entertain the Prophet when she and her son might live upon him ; but when her son was dead , she was offended with the Prophet ; What have I to do with thee , oh thou man of God ? Art thou come to call my sin to remembrance , and slay my son ? 1 King . 17. 18.

3. From Gods people , and their weakness , 3. From Gods people . so far as either to condemn their persons , or dislike their profession . Wo to the world because of offences on both hands , Mat. 18. 5. Giving too much just occasion of offence to the godly , and again taking too much occasion of offence ( but unjustly ) at the godly ; it 's impossible but offences will come from some hands , but woes a thousand to him from whose hand they come meritoriously ; and as many woes again to him that taketh such an offence at a particular person , or at a particular miscarriage in one person , to reject and condemn a whole profession .

True godliness makes a man apt to take all in good part , 1 Cor. 13. 5. It thinketh no evil , it suspecteth nothing , but believeth all things ; it makes a man more severe to himself , and more charitable to others . With himself he may be displeased , with another he is unwilling to be displeased ; to him self he is just and impartiall ; to others more milde and indulgent .

4. Lastly , we must take heed of offence-taking 4. From the world . from an ill world : Because all men speak evil of the way of God and forsake it , must we be offended ? Say not a confederacy to all them to whom this people shall say a confederacy , neither fear ye their fear , nor be afraid , but sanctifie the Lord of Hosts himself , and let him be your fear , and let him be your dread , Isa. 8. 12 , 13.

Thus much of the inoffensive Conscience .

CHAP. IX . Of the wel-sighted Conscience .

THe quick sighted Conscience is ever a Of the wel-sighted conscience good Conscience , and one necessary qualification which good conscience cannot want . Conscience's whole work is circumspection , and therefore must have eyes in every place running to and fro . Mat. 6. 23. Mens lumine Spiritus Sancti gubernata facit omnes actiones nostras lucidas & Deo placentes . Mens coeca nec illustrat● lumine verbi ; nec gubernata Spiritu Dei hominem ducit in avios errores , scelera , omnesque actiones ejus deturpat . Parae . in Mat. 6. 22.

Hence some have said , Conscientia totus oculus , Conscience is all eye . If this eye be single the whole man is full of light ; if this eye be darkness , all is darkness .

A good conscience must be like Ezekiels wheels , Ezek. 1. 18. Or like the creatures before the throne , Rev. 4. 6. 8. that were full of eyes round about , full of eyes before , and full of eyes behinde , and especially full of eyes within : Thus must good conscience be qualified , it must be full of eyes before , behinde , and within . Before to view and oversee actions to be done : behinde to review , and overlook actions already done ; especially it must be full of eyes within , to make a privy search in the inwards of the belly , as Solomons expression is . Conscience is to take account of the inward motives from which actions are undertaken , of the inward intentions and affections with which they are undertaken , and of the inward ayms and true ends for which they are undertaken . Vt nemo in sese tentat descendere , nemo !

And further very observable it is , that Persius Sat. 4. those wheels spoken of Ezek. 1. 19 , 20. were as admirable for their motion , as for their eyes ; they moved after a divine mover ; as the spirit moved they moved ; whether the spirit went they went ; when the spirit rose up , they arose ; when the spirit stood they stood , but they never returned or went backward . Conscience must not be all sight , no motion ; or all for speculation , nothing for action . Again those creatures before the Throne , are not more to be admired for their abilities , then imitated in their practise , and imployment ; they had many eyes , and they had many wings , Rev. 4. 8. Each had six wings ; they were full of eyes , and full of praises , not only much in contemplation , but as much in adoration : They rest not day , nor night , saying , Holy , holy , holy , Lord God Almighty , which was , and is , and is to come . What was it but a monstrous image , that in Nebuchadnezzars vision , Dan. 2. 32 , 33. Whose head was fine gold , his legs iron , and his feet base Iron and clay ? They are monstrous Christians who have such heads of gold for Science , but feet of clay for practise : all knowledge , no action , all contemplation , no conversation .

The Pharisees were full of eyes without , Sed praecedenti spectatur manticae tergo . Pers. had none within , full of eyes before , had none behinde , Non viderunt id manticae quod in tergo ●rat . They could censure other actions , not see their own ; they had heads of gold , feet of clay ; could speak excellently , and do as badly . They say and do not , Mat. 23. 3. What they teach , that do ye ; what they practise , that shun . These doth our Saviour after all their knowledge , and learning , and talk and tongue , call fools , and blinde fools again and again . All this knowledge is but as a candle Mat. 23. 17 19. 24. in their hand to light them to Hell , that they may not go thither in the dark . These go to Hell , as Bernard saith , with a great deal of Sinite sapientes hu●us saeculi alta sapientes , & terram lingentes sapienter descendere in infernum . Ber. de vit. Sol. discretion , and go a wise and learned way thither . These keep the key of Knowledge , but mean not to go into the Kingdom of Heaven themselves ; but the key of Conscience the poor , and simple and unlearned ones in the world get , and presse after the Kingdom of God , and enter in . Surgunt indocti , et rapiunt Regnum Coelorum , & nos cum doctrinis nostris sine corde , ecce ubi volutamur in carne & sanguine . Aug. Conf. l. 8. c. 8. The Publicane and Harlot , conscienciously humbled , enter into the Kingdom of Heaven before the Pharisee elated with his greater knowledge . And the illiterate Christian is able to read his name in the book of Life , and his Duty in the Book of Conscience , when the most literate Scribe , and Learned Scholler can do neither .

CHAP. X. Of the well spoken Conscience .

Of the wel . spoken conscience . THe well-spoken Conscience is that which can make the Soule a good Answer , or upon just Occasion can make fit Demands , and put forth his Queres . This is that good Conscience , or rather Property of it which Peter commendeth so much , resembling it to Noahs Arke , and saith of it , that it saves us . 1 Pet. 3. 21. The like figure whereunto even Baptisme doth also now save us , not the putting away of the filth of the flesh , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The answer of a good Conscience towards God .

Which word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies as well or rather an Interrogation , then an Answer ; Stipulstio . Some thinke the Apostle doth allude to that Practise of Demands made in Baptisme , Credis , Credo ? which Practise though very Ancient , yet may be questioned whether so Ancient .

Our Translators have chosen rather to render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an Answer . And in this sense it tells us what conscience hath to do .

First , It makes a good and ready Answer to God ; It is ever as quick of Speech as it is of Sight , or of Hearing ; when God saith Seeke ye my face , my heart saith David talkd of it and went up and downe with it . Thy face Lord I will seeke . Psal. 27. 8. It is written of me that I should doe thy will , Psal. 40. 8. Conscience replyes , thy will O my God is my will . Thy law is in my heart , I am content to do it . Conscience goes often into Habukuks watch Hab. 2. 1. Towre , and watcheth listening what the Lord hath to say , and studieth what to answer when he is spoken unto . Speak Lord saith Conscience , for thy servant heareth ; yea Conscience is 1 Sam. 3. 10. ready to aske , and listen , Lord what wilt tb●u have me to doe ? As Augustine often , da quod Act. 9. 6. jubes , et jube quod vis . Lord give what thou commandest , and give what Command thou wilt . Loquere Magister bone , libenter te audio , et cum adversaris mihi , et cum irasceris audio te . Cyprian .

Secondly , It makes a good answer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for God according to that Precept , 2 or 3 verses before . 1 Pet , 3. 15 , 16. Sanctifie the Lord God in your hearts , and be ready alway to give an answer to every man that asketh you a Reason of the hope , that is in you with meekenesse and reverence having a good Conscience , that whereas they speak evill of you as of evill dooers they may be ashamed that falsely accuse your good conversation in Christ . So that with S. Peter it is a matter of Conscience , and a marke of a good Conscience , to be ready to yeeld an account of our Spirituall state when it is required of us . Nicodemus thought he was bound in Conscience to stand up and make an Answer for Christ , when he was unjustly condemned in the Consistory , being never heard and never summoned . Doth our Law condemnn any man saith he , before it heare him , and know what he doth ? Good Conscience cannot be silent Jo. 7. 51 and fit still without an answer when any cause of God is in hand . A good Conscience thinks it is the heaviest crime that can be laid Blasphemiam ingerit religioni quam colit qui●quod confitetur ante omnes non impleverit . Cyprian . to any mans charge to be silent for God . Let them call me Adulterer , Theife &c. or what they please said Luther , so that I may not be charged with wicked silence in the cause of God .

Thirdly , Good Conscience makes many a good answer for ones selfe , when under the greatest cloud of Censures and Suspitions , or under the Aspersions of all Obloquies . Ro. 9. 1. I speake the truth saith the Apostle , and lie not , my Conscience also is my witnesse , This the same Apostle glories in in another place ; we are as deceivers say you , but yet True men saith 2 Cor. 6. 8. 9. Conscience . As unknown say you , well enough known saith Conscience . Conscience makes the best Certificate and gives the best Testimony to any man that hee can have , with which Certificate he may confidently travell and passe the whole world over , yea at last with this he shall not feare to enter Heaven , conducted thither by a guard of Angels .

Fourthly , When any businesse of greatest consequence is under consideration , Conscience puts the best answer into thy mouth , and will readily resolve what is to be done . Enquire-still at Consciences mouth , and say as Paul to Philemon , without thy advice wil I do nothing ; consult not in such cases with flesh and blood , with safety and policy , but with conscience and duty , and the answer is ready , Phil. v. 19 ▪ Habes spacium trium dierum in quo deliberes velisne Romam reverti aut aliquem locum quo traducaris eligere . cui ille , trium dierum vel etiam mensium spacium rationem non immutat , quare mittas me licet quo velis . Magd. Cent. 4. c. 3. we need not crave time ; As Liberius a Godly and Orthodox Bishop of Rome , when convented before Constantius an Arrian Emperour , and charged there with stubbornes , for partaking with Athanasius , answered most freely before the Emperour ; at last when after all faire perswasions and sharp threats , he found him persisting in his former resolutions , he gave him then three dayes time to consider of it , whither then to returne to his Bishoprick at home , or to be banisht , or to set downe what he would make choice of : He answers , O Emperour , send me whither thou wilt , three dayes or three moneths are all one to me ; Truth and reason do not change with time . So into banishment he was sent . If men would in their straites , when they know not what to resolve upon , cast their lot into the lap of Conscience , they should have a more certain , easie and compendious resolution , then by consulting with flesh and blood , and reading ( sometimes ) many discourses . Cathedram habet in conscientia , qui corda docet . Conscience should bee made Doctor of the Chayre , It is the most sound Divinity Reader , and oftentimes the most satisfying Casuist in the world , and the best resolver of all our doubts .

Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies rather an Interrogation or demand , as Beza saith well upon the place , though our translation render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro respondere , & testificari vix putem satis aptè usurpari posse Beza 1 Pet. 3. 21 Jud. 13. 12. an answer . Conscience hath many questions to put , and it is still the nature of conscientious men to be enquiring , as Manoahs wife , when she had the Angell to resolve her , now tell us , how shall we order the Childe ? What shall we doe unto him ? All that came unto Iohn , wrought upon by his ministery , came with this question Luk. 3. 10 , 12 , 14. The most proper , and pertinent question , And what shall we do ? What shall we doe ? said the Publicans , and People , and Souldiers : So is conscience still inquisitive , desiring to goe upon safe grounds . It inquires at the mouth of God . 1. By Prayer , as David , Lord shall I goe ? 1 Sam. 30. 8 Joh. 34. 32. Luk. 10. 26 Isa. 8. 20. as Job , That which I see not , teach thou me . 2. By the word , How is it written ? How readest thou ? is consciences question ; And to the Law and Testimony , is consciences resolution . 3. Conscience enquires at the Priests lips , and seekes the law at his mouth . Mal. 2. 7. Comes unto him for private Conference , and satisfaction . 4. Conscience puts cases in writing , and propounds his doubts and scruples , and desires resolution ; As the Corinthians had written to Paul , in a certain case which did much perplex them , desiring his resolution , 1 Cor. 7. 1. Lastly , Conscience hath many questions to put home to a mans selfe ; He must commune with his own heart , and cause his spirit to make a diligent search in himselfe , as the Psalmist saith , he sometimes did . Psal. 77. 6.

From whence it is that you see still young Converts , they have many questions to make , and cases to put ; they dare not walke at a venture ( as the word is , Levit. 26. 21 , 23 , 27. ) for that is indeed to walke contrary to God , as it there rendred .

CHAP. XI . Of the honest dealing Conscience .

GOod Conscience must not onely be Good Of the honest dealing conscience . at seeing , and good at saying , but as good at doing ; therefore I adde after the well-sighted , and well spoken Conscience , The well-dealing . This which we call the honest Conscience , a conscience of absolute necessity in a Christian . so much of honesty before men , so much of good Conscience before God ; want common honesty ; and all that is left , is but hypocrisie . Say not this is morallity , and it is to be found among Heathens ; It is Divinity also , and must be found among Christians ; religion teacheth to honour it , though not to rest in it . And the Christians care must be not to despise it , but exceed it . Of this good conscience Paul glorieth , while he saith , Heb. 13. 18. Pray for us ; for we trust we have a good Conscience in al things , willing to live honestly . To live honestly in all things , is an honor to an Apostle , and an undeniable argument of a good Conscience . Visibility and Vniversality are Popish markes of a right Church ; but they are Protestant marks of a good Conscience , and a right Christian . We have a good Conscience . ] The word translated Good ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) signifies also honest ; of this the adverb ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is derived , translated honestly . It might as well have been read , Wee have an honest Conscience , ( and ) in all things desirous to live honestly : where all good Conscience is to bee seen , Act. 23. 1. there all Honestie is to bee seen . So 1 Pet. 3. 16. Peter exhorts to this Good Conscience . Having a good Conscience , that whereas they speak evil of you , as of evil doers , they may bee ashamed when they falsly accuse your good Conversation . A good Conversation without will proclaim to all the world a good Conscience within . And a good Conscience ever bindes us to our good behaviour towards men . The Apostles Rule is Phil. 4. 8. Whatsoever things are honest , whatsoever things are just , whatsoever are lovely , and whatsoever of good report , those seek and do , as well as whatsoever things are true , are pure , are holy . And 2 Cor. 8. 21. Providing things honest not onely in the sight of God , but in the sight of all men . Good Conscience must have Jacobs hands as well as Jacobs voice , must as well deal fairly as speak fairly . Good Conscience must look to a Thread , and to a Shoo-latchet , as Abraham did . And must bee able Gen. 14. 23. to say in the sight of all the world , as Moses Num. 16. 15 and Samuel , Testifie against mee , whose ox , or whose ass have I taken ? whose gold , or silver , or apparel have I purloined , or coveted ? 1 Sam. 12. 3 Act. 20. 23 2 Cor. 7. 2. whom have I defrauded , or whom have I circumvented in bargaining ? The good ground in the Parable which maketh best use of the Word , is expounded by our Saviour to bee the good and honest heart , Luke 8. 15. And the man who is to bee admitted into Gods holy place , must bee such an one as hath clean hands and a pure heart , Psal. 24. 4. Godliness and honestie are joyned together , 1 Tim. 2. 2. as being inseparable . The life of Godliness is bound up in the bundle of Honestie . They are mother and daughter , as Naomi and Ruth , and cannot part companie . Where Ruth 1. 16 , 17. thou goest , I will go , saith Ruth , where thou dwellest , I will dwell , where thou diest , I will die , and bee buried with thee , Thy God is my God ; so these go together , stay together , live together , die together ; for they both serve one and the same God . Pietie without Honestie is but seeming Pietie , and really Pharisaical Hypocrisie ; and all Honestie without true Pietie is but Semi-honestie , and at best but Philosophical , & Paganish moralitie . Each of them parted make but halfe of a man . Both together make a compleat Christian .

The Good Conscience must ever consider what may stand with Honestie . When carnall Reason and worldly Policie bid thee run with Gehazi , and say , This thou maist do , and that thou maist get , here is an Opportunitie , neglect it not ; Good Conscience saith to them as Abner to Asahel , Turn aside from following mee , for how shall I then hold up 2 Sam. 2. 22. my head before Joab ? How shall I answer this another day ? Therefore no more Gain then what will stand with Godliness . What I may take with Honestie , that I will take ; what I can keep with Honestie , that I will keep ; what is offered upon Terms of dishonestie , I may not , I will not receive ; what is received in way of dishonestie , I must and I will restore , as did Zacheus . Better Salvation should Luke 19. 8. come to my house when I am restoring , then damnation to my soul , and a curse into my house , and upon my Posteritie , when I am receiving . God shake every man out of his house and estate that restoreth not what is injuriously gotten , saith Nehemiah : and good Neh. 5. 13. Conscience saith Amen to it . It shall never bee said of mee , saith the conscientious man , that sin , or Satan , or fraud , or rapine , or usurie , or briberie hath made mee rich : for the fire of God shall consume the Tabernacles of briberie , saith Eliphaz , Job 15. 34. And the Congregation of hypocrites shall bee desolate . But hee that walketh in righteousness , and speaketh in uprightness , hee that despiseth the gain of Oppressions , and shaketh his hands from holding of bribes , that stoppeth his ears from hearing of bloud , and shutteth his eies from seeing of evil , ( viz. hee that is every way a just , an honest , and a plain dealing man , ) hee shal dwel on High , his Place of defence shall bee the munition of Rocks : Bread shall bee given him , his waters shall bee sure . Isai. 33. 15 , 16.

But besides what hath been said , you may know an honest Conscience by these Notes .

1. He hath engraven in his heart this Maxime , I must be a Law to my self . h. e. though Rom. 2. 14. there were no humane Law to force me to reason , and duty ; no magistrate to awe me , no minister to reprove , no shame for ill done , no praise for good done ; yet must I live conforme to the old Law written in the heart of man . This man needs not his neighbour to call on him , saying , know the Lord , doe Heb. 8. 11 Intimus magister . justice , &c. For he is so taught of an inward monitor abiding in his heart . In this regard it is said , The Law is not written for the righteous , 1 Tim. 1. 9. For if other men were as honest as he , there needed not so many Lawes , and a few Magistrates would be sufficient .

2. This is his Oracle , Whatsoever you would others should doe to you , doe you the same to them , Mat. 7. 12. Which is the Epitome of the Law and prophets , and is the voyce both of Scripture , and Nature .

This , Lactantius saith , is the very root and foundation of all equity . And Jerom to a Epitome Diu. Instit . Cap. 3. good woman , commendeth this saying , as the breviary or abridgement of all righteousnesse , to be written on her heart as a compendious Commonitory , quasi ad compendiosum locum quoddam Commonitorium illa tibi evangelij eligenda sententia est , & superscribenda cordi Jerom ad Celantia . tuo , quae ad totius justitiae Breviarium pro fertur ore Dominco quaecunque volueritis , ut faciant vobis . homines — haec tibi quasi speculum quoddam paratum , & ad manum semper positum qualitatem tuae voluntatis ostendat &c.

Therefore saith Paraeus upon the place , Par. in Mat. 7. 12. Christ would make every honest man his own rule and law , in his dealings with his neighbour . Would I like it well that others should suspect , envy , censure me with their tongue when I am absent ; or abuse , deride scorne , and make jests of me , to my face ; or would I be content that they should over-reach , defraud , and oppress me in their actions ? then let me doe the like to them , otherwise not .

3. You may be bold to take his word , and trust him ; He cannot deceive , though he may be deceived , Errare potest , non fallere . His word is as his Bond , his Bond is as his Oath , and his Oath is as his Soule . By any of these you have him bound , and bound in Spirit : And let him goe whether he will , he hath his Keeper with him . He makes Conscience of what he promiseth ; because his promise came from a Purpose of performance . He reckoneth of his day debt , promise to thee , when thou little thinkest of him . He holds nothing to consist with his honour , which doth not with honesty , whence the ancients derived honour and honesty , on from the other .

Honest Regulus , the glory of the Romans being let goe ( when a prisoner of warre ) upon his Parell , or word passed to returne , if a Peace were not agreed between his Nation , and the Carthaginians , made good his promise , although he knew it were as much as his life were worth ; Fides data est servanda etiam hosti . When the honest man hath past his word , he saith , quod dixi , dixi , what I have said , I have said , as Pilate after his writing said , quod scripsi , scripsi , what I have said , or written shall stand .

4. You need not fear to take his money , his wares , his weight , or his measure ; All are currant , and warrantable . His money currant , and weight as Abraham's and Jeremie's was . Gen. 23. 16 Jer. 32. 9. Hee clips not his Shekel . His weight is down weight , his measure full measure . His Ephah , Omer , and Shekel are all Standard-proof . Hee knowes nothing more abomination to the Lord then a false balance , Prov. 11. 1.

5. This man as you may take his word , or his money , his weight and measure ; so you may take his accompts , hee will bee faithfull and punctual in all his reckonings , disbursements and receipts wherein you intrust him ; Hee will not set down Laid out more , or Received less then the truth is . As those honest workmen in Jehojada's dayes that repaired the House of the Lord , laid out according to their Trust as far as was needful for Repairs , and brought in the Remainder ; and it is said , 2 Kin. 12. 15. &c. That they did not so much as reckon with them , for they dealt so faithfully . Here is a commendation for a publike officer , or a private servant , hee brings in no false bils , but will bee as true in his trust , and accompts , as if you had your eye alwaies on him ; you need not so much as question 2 Ki. 22. 7. his reckoning , whereas such a dishonest servant as that was spoken of Luke 16. 6 , 7. must bee looked after , or hee will wrong the Publike to augment his Private , and will not fear to empoverish his master , or deceive his best friend to enrich himself .

6. This man ever respects not a Person , so much as a Cause . The Cause of the stranger , poor , fatherless , or widow is more to him , then the face of the rich , or the Letter of the mightie . Hee saith with Levi , to his father , and to Deut. 33. ● his mother , I have not known you , nor did hee acknowledge his brethren , nor knew his children , because they kept thy Word .

Hee is the man whom the Antients were wont to Embleme with a Pair of Balances in one hand , a Sword in the other , and both his eyes shut , To dispense to all Justice distributive , or commutative indifferently , without respect of persons . Tros , Tyriusve — All is one . I am Debtor , saith hee , to Jew , and Gentile , to do what is honest , though engaged to neither . In all matters in difference he inclines to that partie where Reason , not Interest , swaies him ; Amicus Plato , Amicus Socrates , but magis Amica veritas . This man is my friend , and that man is my kinsman , but good Conscience is my best friend , and truth my nearest kinswoman .

7. This man will sooner suffer any prejudice himself , then prejudice his neighbour . Hee sweareth to his own hurt and damage , but changeth not . No Prejudice valuable to the wronging Psal. 15. 4. of his Neighbours exspectation , and his own Conscience . It was a famous speech of that noble Pomper when in a time of a great dearth at Rome , hee was chosen Curator Annonae , and had now made great provision of Corn for the relief of his Citizens , being readie to set forward , there arose a storm , the Pilot persuaded him to stay , because of the danger ; It matters not , saith hee , hoist up sail , put out to Sea , it is necessarie for us to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . sail , to live is not necessarie . To stay and reserve our selves is less agreeable with our honour , then to go and releeve our countrey is agreeable to our dutie .

CHAP. XII . The tender Conscience .

THe next good Conscience is the tender The Tender Conscience . Conscience ; a disposition which the world calls Niceness , Simpleness , Peevishness , Timorousness , Scrupulousness , and what not ? But it is the Right Temper ever of the gratious heart , it is that heart of flesh promised in the New Covenant , Ezek. 36. 25. and is that new Divine Nature wrought in the New Creature , when once the old heart of stone is taken out ; it is that Tremulous and Contrite Spirit in which God delights to dwell , Isai. 57. 15. next to the Companie of an Angel , or a glorified Saint . Thus saith the High and loftie One , that inhabiteth Eternitie , whose Name Isa. 66. 1 , 2. is Holie : I dwell in the high and holy place , with him also that is of a contrite and humble spirit , to revive the Spirit of the humble , and to revive the heart of the contrite ones . This was that gracious disposition for which Josiah was praised and spared , Because thy heart was tender , and thou hast humbled thy self , when thou heardest what I spake against this place , &c. and hast rent thy clothes , and wept before mee , behold , I will gather thee unto thy fathers in peace , and thine eies shall not see the evil which I will bring upon this place , saith the Lord , 2 King . 22. 19 , 20.

This was that self-smiting that was still observed in David's heart , which shewed him to bee of a right tender Conscience . When hee had done a verie small injurie to his deadly enemie Saul ( the Lords Anointed ) not touching his life , but his lap , not cutting his Throat , but his Coat , his Heart smote him much ; hee wished it had been to do again , hee would not then have done it , 1 Sam. 24. 5. and 2 Sam. 24. 10. when hee had committed that other sin of pride in numbering the people , His heart smote him again , hee cries out I have sinned greatly , I have done very foolishly : This is that tenderness in converted Ephraim , Jer. 31. 19. who smote on his thigh , when sensible of his sinful miscarriage , and in the penitent Publican , who smote himself on his breast , Luke 18. 13. A gracious and blessed frame of heart it is .

But opposite hereunto is that temper of the wicked , and graceless heart , which the Scripture brands with many ignominious names . The Heart of Stone , Ezek. 36. 26. The heart of Adamant , Zech. 7. 12. The Brawny , dedolent Conscience , Eph. 4. 19. The spirit of slumber , or Lethargie , Rom. 11. 8. Eies without sight , set in the head . The whores forehead , Jer. 3. 3. The stiff neck , iron sinew and brow of brass , Isai. 48. 4. The seared Conscience , 1 Tim. 4. 2. Greediness of sin , Eph. 4. 19. Isai. 56. 11. The Enlarged , Capacious , Grave-like , or Hell-like conscience , which is as an Open sepulchre , receiving all that comes near it , entertaineth the most stinking carcase , Hab. 2. 5. and is not sensible , or offended ; A whole man at one morsell , and is not satisfied . Hee is as Hell , saith the Prophet , that cannot bee filled , Prov. 1. 12. or as the daughter of the hors-leach , crying unsatiably Give , give , yet never saith , Enough ; can swallow a whole house , yea , it may bee a widows house , yet can make a Long Praier after all ; But hath no remorse before , nor makes any Restitution after . This rusheth furiously into the Battle , cryeth Aha at sin , as the Job 39. 25. horse at danger . This Conscience could drink up Jordan , is as impenetrable as Leviathan , which esteemeth iron as straw , brass as rotten wood , when sharp stones are under him , he plaies upon them . He laughes at the shaking of the speare , his heart is a● the nether milstone , Job 41. Per totum . This hath made a Covenant with Death , and is at agreement with Hell ; He regards neither one nor other , nor feareth either God or man ; But eates the bread of wickedness , and drinks the wine of violence , whose sleep is less that night , when he hath done no mischief in the day , Prov. 4. 16 , 17. No surer note of one going to hell in all the world , then this temper . This is Satans flesh-brand , or the mark of Cain , as there is no one surer note of the state and truth of Grace , then tenderness of Conscience wheresoever it is found .

These are past knowledge , Psal. 14. 4. Past shame , Jer. 8. 12. Past feeling , Eph. 4. 19. Past sorrow , Rom. 2. 5. yea , Past fear , Psal. 36. 1. and at last after these many steps to Hell , come to bee Lamech-like , Gen. 4. 24. Past hope in this life , Jer. 2. 25. And past Recovery , or past salvation in the next .

To prevent this , labour after tenderness of Conscience , which is that , that doth make and keepe , and manifest a good Christian .

A two-fold tenderness . But here I must distinguish of tenderness ; it is two-fold ; one Culpable , faulty , and diseased . Laudable necessary , and from soundnes .

There is a tenderness of body sometimes , which proceeds from Soreness , sickness , infirmity . As there is a lively sen●ibleness proceeding from health , and a right constitution ; So there is a faulty and vicious tenderness , and imbecillity of spirit , which is five-fold . There are five tender Consciences thus , A faultie tenderness of Conscience . and never an one of them good .

1. When one is so tender , that he cannot endure to be touched with a reproofe . This is a tenderness indeed , but an unsound and diseased tenderness ; not so tender but that hee dare adventure on a sinne , but he must not be told of his sinne ; The man who hath a byle , when you touch him , saith , gently I pray , it is tender , when indeed it is sore , and putrifi'd , and harbors much filth within it . This is an ill tenderness . Thus onely wicked ones are tender , and squeamish , prophecy to us smooth things , say they , Isa. 30. 10. Give us of your softest Pillows , Ez. 13. 18. Oh how tender was Amaziah , the priest of Bethel , Amos 7. 10. He complaines of Amos , as a turbulent , and factious Preacher , The Land is not able to bear al his words , he must be restrained . How tender were Jeremies accusers , Jer. 38. 4. We beseech thee let this man be put to death , for be weakeneth the hands of the people , and he seeketh not the welfare of this people , but the hurt . Hee is no waies well affected to the State , but a malignant ; So they , Act. 5. 33. & 7. 54. were cut to the heart and gnashed at Steven with their teeth , as if they could have eaten him up . Thus tender was the High Priest , who rent his clothes at Mat. 26. 65 Christs supposed blasphemy , when he should have rent his heart for his owne treason , cruelty , and hypocrisy . All this is not tenderness , but effeminate softness outwardly , and inwardly the greatest hardness . There may be mollities animi , where is maxima durities cordis , as in the godly there may be summa durities or is , & vultus , when maxima mollitudo cordis , Ezek. 3. 9. Christs face was harder then flint , Isa. 50. 7. Ezekiels then Adamant , when the heart was most tender . So è contra , wicked men have tender skin , and flesh , hard heart and spirit . Their Passions are soft and touchy ; Their dispositions hard and unruly ; Their love to their sinne is tender , to their soules as cruell as the Ostriches of the wilderness , Lam. 4. 3. This is a corrupt softness , like that in a rotten Plum , which if you touch , you breake ; But it hath a hard stone in the midst that will not breake . So have these a hard stone in the heart , when so much outward tendernesse . But the right tenderness is that which was , Act. 2. 37. Their hearts were peirced , and being pricked in heart , they cryed out , Men and brethren , what shall we doe ? They fall not out with Peter , but with themselves . As Austin looked upon it as a marke of grace in Alipius , when he had reproved his sinne , viz. Stage playes , Quod ilius acciperet ad succensendum mihi , accepit honestus Adolescens ad succensendum sibi , & ad me ardentius diligendum . When another would have been angrie with me , the honest youth ( saith he ) was onely angrie with himself , and loved me the better . Right tenderness is to be very sensible of the evil of sin , and the danger thereof ; thereupon impatient of the sin , but easily patient of any Reproof ; Let the righteous smite me , Psal. 141. 5. that my heart may not stab me another day ; and let him reprove , that my own heart may not reproach me : you see the sound hand will endure touching and shaking , when the sore hand must not bee so much as touched .

2. Scrupulousness ; As when one hath got some stone or gravell in his shooe , he cannot set his foot on the ground without complaint ; he cries out Tender , when his foot is plainly Galled ; This is no good tenderness neither : Take out this Gravel , and hee may walk without any more ado . The Apostles rule will help him . Rom. 14. 5. Let every man bee fully persuaded in his own minde . His meaning is not that he would have us at adventures lay aside all Enquiries ; but onely rid our selves of unnecessarie , and unprofitable scruples . Unnecessarie scrupulousness is when a man makes a stir about that in which God's Word is silent , and makes a sin where the Scripture makes none . The priests made one while a great scruple of going into the Praetorium , the house of a heathen Joh. 18. 28. man , least they should bee ceremonially defiled , and so held from the Passeover , but made no matter of defiling themselves morally with the guilt of Innocent bloud . Another while they made a great scruple of putting the money into their holy Corban , because the price of blood , but questioned not the giving the money unto the same end , and taking the blood it self upon themselves and their children , Matt. 27. 25. These tithe mint Mat. 23. 23 and Cummin ; and yet neglect the grand and weightie matters of the Law , which God gives especially in charge , Mercy , truth , and Judgement ; keep a stir about washing of pots , Mar. 7. 11. and hands , make nothing of filiall disobedience to parents ; strain at a Gnat , swallow a Camell ; cannot walk upon even ground , yet can dance bare-foot among thorns , and kick against the Pricks . Herod had a great deal of this Conscience , he had passed his word , and given his Oath ; to go back were perjurie , but to go forward by virtue of his rash oath to commit murder is Pietie ; when the rule is injusta vincula rumpit Justitia . Unnecessarie and vain scruples the Apostle would have us lay aside , 1 Cor. 10. 25. asking no question ( in such cases ) for Conscience sake .

3. A third faultie tenderness , is that too much facilness , and flexibleness of spirit to every Counsellor , and Enticer , whereby the blinde often followes the blinde , or at least , the blinde followes the lame : for which Ephraim was broken in Judgement , because he was so readie and obsequious at every commandement , Hos. 5. 11. of this man you may say he is

Gereus in vitium flecti , monitoribus asper . As wax for softness , prone to every vice , As thorns for sharpness , stern to best advice .

Young and tender-hearted . Mollis animo . Jun. Thus tender-hearted was Rehoboam , 2 Chro. 13. 7. Tener corde . But to whom was he so tender-hearted ? It was onely to the young mens Counsel . The wiser Old men found him not so tender to better counsell , but pertinaciously stiffe to them , and immoveably resolved not to yeeld in the least to any submissive Petitions , for the ease of his aggrieved Subjects . Zedekiah , who rebelled most against the word of the Lord of any other , was as easie and flexible to the Princes as could be imagined , Jer. 38. 5. The king is not he who can do any thing against you , saith he to the Princes ; but as inexorable and refractorie to Jeremy as was possible . These the world calls your Good Natures , you may work them as you will , and lead them whither you will ; but who is it that may lead them ? Not God , not the godly Minister , not his religious Parents ; but his vain Companions . But he onely can be said truly to be of a Good nature , who is partaker of the Divine Nature . 2 Pet. 1. 4. I am sure Christ sets us another Example . He was as immoveable as a Rock , as hard as Adamant , he set his face as flint , Isai. 50. 7. When he heard any evil motioned , Get thee behinde me , Satan , Matt. 16. 23. said he to Peter . So to Satan tempting , Matth. 4. 10. Get thee hence Satan ; But to God , It is my desire to do Psal. 40. 8. Joh. 6. 38. thy will , O my God . I came not to do my own will , but his that sent mee . And to John , It becomes Mat. 3. 15. Eze. 3. 8. 9. us to fulfill all righteousness . This is the right good Nature , to have a face of flint , a fore-head of Adamant , harder then flint , as Ezekiels was to any evil motion , but as soft as wax to any good : Bray him in a mortar among wheat , yet is he stedfast and unmoveable : This hardness is better then all that former tenderness .

4. The fourth ill tenderness is of that Conscience which is weak and sickly ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Apostle calls it , 1 Cor. 8. 12. ) and which is easily cast down and discouraged : This was the disease of the stony ground , it was so Mat. 13. 21. tender , that it was offended at the Cross . Outward tenderness is a disease , inward is a virtue ; The stony ground was outwardly tender , but inwardly hard , therefore could not endure any outward scorching ; The good ground on the other side was inwardly soft and tender to give Root to the seed received , but it was outwardly hardy , able to endure all weathers . This kinde of Conscience cries , A lion in the way , I shall be torn in the streets . This picks a quarrell at the Gospel for some Circumstances , Prov. 26. 13 Why do thy disciples eat with unwashen hands , and walk contrarie to the old Ceremonies of the fathers ? Mark 7. 2.

This bird-eyed conscience , as I may call it , starts ( as the bird-eyed horse ) at every leafe shaking , or bird flying , and layes his Rider on his back , or flings him into the dirt haply ; this is a pittifull weake conscience : This was the conscience of the mixt multitude , and of the ten spies ; they started at sight Num. 11. 4. of an Anakim , and would not by any means Nu. 13. 31. advise the people to endanger themselves by adventuring forward .

This conscience is known by these ill Properties : 1. It is apt to scruple things lawfull , it eateth nothing but herbs , Rom. 14. 2. 2. It puzzleth and perplexeth it self about businesses of no great moment , about dayes , meats , &c. Touch not , taste not , handle not , Col. 2. 21. 3. It is apt to judge him that ( upon better grounds ) is not of his minde and practice , Rom. 14. 3. Let not him which eateth not , judge him which eateth , which he is very apt to do . 4. He is apt to stumble , Rom. 14. 21. 5. Or to bee grieved , and distasted , Rom. 14. 21. Occasions whereof as it is the dutie of the strong and wise Christian to avoid , so it is the propertie of the weak to bee subject unto .

5. And a fift ill tenderness there is of the Conscience all awakened , but such as cannot take any rest more , Psal. 77. 2 , 3 , 4. My sore ran all night , and ceased not ; my soul refused comfort , I complained and my spirit was overwhelmed : Thou holdest mine eyes waking : I am so troubled that I cannot speak . So the like Psal. 51. 3. My sin is ever before me . Psal. 38. 17. I am ready to halt , and my sorrow is continually before me . This is a sad and painful , if not sometimes also a sinful tenderness , when the soul sees nothing but sin , guilt , and miserie in it self ; nothing but anger , wrath , and frownes in God , and no hopes of Redemption by Christ , or of recoverie by the Spirit of Grace . This is a sad Tenderness , or Soreness , or Bruisedness , or woundedness of Spirit , through too much sensibleness of sin tending apace towards fearfull distrust of God , and despair of mercy . This poor soul is as a man who hath all his bones broken , and all his members dislocated , and out of Order , his heart melting like wax in his belly , Psal. 22. 14. his spirit even failing , nor can he turn himself in his bed without pain . A tendernesse this is , but from disease , not soundnesse .

Or as you see another man who hath a sore raw eye , or an eye that hath been scalded , or scorched in the fire , it is very tender , it cannot look upon the Sun , or a Candle without offence ; it alwaies runs , drops , trickles , and requires some soft silk , or fine Linnen to bee before it . So the conscience scorched with sin , that hath not the fire taken out by the Eye-salve made of Christ his blood , Rev. 3. 18. and hath not the fine silk and Linnen you read of Rev. 19. 8. is a sad Conscience though tender ; it is raw and running , and sore , and fierie . Such a Conscience is tender indeed , till it bee the worse again . Thus Leahs eyes were said to bee tender ; it was small Commendation to her , they were debiles weak , as Junius renders it . Rachel was more fair , and more beloved ; her eyes were not so tender , Gen. 29. 17.

But the Right tendernesse of Conscience is that due Proportion of sense in an awakened ● . Right tenderness and self-observing spirit , which labours to keep the soul guarded , and unmolested . He takes up the resolution of Job , My heart shall not reproach me so long as I live , Job 27. 6. q. d. I can endure reproaches enough from any other hand , I am so outwardly hardy ; but from my self , and my own Conscience , I love not to be upbraided with inward heart-burning , and risings in my stomack , I am inwardly so sensible .

This tenderness shews it self in respect of God . Others . Self .

1. Of God ; in every thing to which God is In respect of God . Ex. 10. 26. entitled , and hath interest in . Moses stands for a Hoof. Our Saviour tender of the least Jod , or Title of the Law of God , He was all in Mat. 5. 18. Joh. 2. 17. a flame with the zeal of God's house , when he saw it perverted to uses of merchandize . This is not to be called Strictnesse , Scrupulousnesse , or Rigidnesse , but right Tendernesse , and true Zeal . The command of God to his People is Exod. 23. 13. In all things whatsoever I have spoken unto you be circumspect .

1. Particularly and principally he is tender of those things wherein God's Glory and And Particularly , 1. Of Gods Honor. Honour is concerned . Our Saviour layeth down this for a Maxime Joh. 7. 18. He that speaketh of himself , and acteth for himself , seeketh his own glorie ; but he that seeketh his glorie that sent him , the same is true , and no unrighteousnesse is in him . And he therein did vindicate himself against his calumnious Opposers . Joh. 8. 49. 50. I honour my Father , and ye dishonor me . I seek not mine own glorie : There is one that seeketh , and judgeth . This tenderness makes a man altogether regardless of self , in respect of Name , Credit , Family , Commoditie , yea , of Life . I count nothing dear to my self , so that God may be Act. 20. 24. magnified , be it by my loss , or life , or death . The Holy Martyrs counted nothing great , or precious , or base , or hard , in relation to God's Honour . When the Christian women in Julians time were forbidden to sing their Psalms in their houses , they sang out the louder , especially when the Emperour was to pass by : And they sang out those verses of the Psal. 115. 4. 8. The Idols of the heathen are silver and gold , the work of mens hands . They that make them are like unto them , and so are all they that trust in them . Yea , they added by the appointment of Publia the head and forwardest of the Company , to their former wonted Psalms , that vers of the 68. Psalm . Let God arise , let his enemies he scattered . And Theodoret. lib. 5. c. 19. when the Emperour in a rage sent for her into his palace , and commanded her to be beaten ; She accounted her self honoured , saith the Historie , and went home , and sang nevertheless as she was wont to do . Yea , the Ecclesiasticall writers of that Age tell us , that when that Apostate Julian had thrown down Christian Religion , and set up all kindes of Religions , and Idol-worship ; the Christians would sing publikely , and at their burials , &c. Confundantur omnes , qui Magd. Cent. 4. c. 3. adorant sculptilia , &c. Confounded be all they that worship graven images . No Restraint could hinder them from professing their Religion , and reproving his impietie .

This is right tenderness , when in a clear cause of God it makes one like a Brazen wall , Jer. 1. 18. or like Adamant , harder then flint , or like fire invincibly resolute against all discouragements , to break through whatsoever difficulties , to declare for the Honor and Worship of God .

Josiah was a man tender-hearted , no man more , yet in the Cause of God , and in promoting Reformation in Religion , how beyond measure was he passionately zealous , that he could not possibly escape the worlds Censure of immoderate Rigour , Crueltie , and too much Severitie ; yet he hath this honourable Testimonie from the Spirit of God , 2 King . 22. 25. Like to him there was no king before him , that turned to the Lord with all his heart , and with all his soul , according to all the Law of Moses , neither after him arose any like unto him . Yet this tender-hearted Josiah burnt idolatrous Priests alive , and sacrificed them upon the altars , and burnt the bones of the dead : He threw down Altars , and would not leave standing any of the old high Places , that some worse Kings had set up , and some better Kings had in their daies tolerated ; he would allow no longer diversitie of worships , and pluralitie of Religions , upon any such pretence as giving Libertie of Conscience . This had been a foolish tendernesse had hee done so , and had ( fitter for a weak Rehoboam ) been the greatest impietie that could have been shewed to God , and the greatest crueltie to mens souls .

Jeroboam and Jehu in their own things zealous , in matter of the subjects libertie seemingly and Politickly tender , stout Champions against , and bold Opposers of the Exorbitancies of Princes ; but all was to builde their own houses ; in the things of God as cold as Coleworts . Jeroboam frameth a Politick Religion sutable to the Temper of the People , and hee would have Priests of the Temper of his Religion ; no Scripture Canon to settle his Religion by , or any bred up in the Schools of the Prophets , ( their then Universities ) for his Priests ; but any gifted , or rather giving brother , though of the lowest of the people , fit to Officiate in that Emploiment , which they atheistically look upon as a humane but politick Invention to keep men in awe , and Order . Here was State-tenderness indeed , but too much ; but no Church-Tenderness at all ; great and tender respect had to their own glorie , none to God's , and accordingly it prospered .

On the other side you finde Nehemiah earnest and tender in God's Honour and Interest ; carefull he was , and strict order he gives that the Sabbath be more religiously Neh. 13. 15 18. 19. observed ; how enraged was he to see the Temple , or any lodging thereunto belonging to bee perverted from that use which it was first intended for ? he threw out Tobiahs ver. 8. housholdstuff , he required the Priests and Levites Portions and Tithes should be restored , ver. 10. 11. contended with the Nobles , and took on passionately , because the House of God was forsaken ; yet in his own particular concernments he was the most remiss man in the world , to the loss of many a fair hundred of pounds that he might have made of his Publike Offices , as well as others before him , But thus did not he because of the fear of his God , Neh. 5. 15.

2. This tenderness must shew it self again 2. Of God's truth . in respect of Gods Truth , which must be bought , not sold . How tender or jealous do you finde Paul , Gal. 2. 11. when the truth of the Gospel was in danger ? He that could in other things be made all things to all men , when truth and holiness might not bee prejudiced , would not admit of any halting in Peter , but fell out with him , Resisted him to the face , and sharply expostulated with him . The least Jod and Tittle of Divine Truth is very precious , and not to be thrown away . As the least pieces of Jewels , or filings of Gold are very precious , and to be made much of . He that breaks one of these least commandements , and teacheth men so , shall bee called least in the Kingdom of Heaven . Matt. 5. 19. In the second of the Revelation the Church of Ephesus is commended by our Saviour for Rev. 2. 2. two things seeming contrarie , her bearing and not bearing , her Patience and Impatience : I know thy works , and labour , and patience , and how thou canst not bear them which are evil , but hast tried them that say they are Apostles , and are not , and hast found them liars , and hast born , and hast patience , and for my Names sake hast laboured , and hast not fainted . Here is bearing , and not bearing , patience and not suffring commended , which seem to imply contradictions : But it is easily reconciled . Any thing that touched self they could bear ; the least diminution of Divine Truth they could not bear . There is a Patience that is a virtue sometimes , and sometimes a sin . There is an Impatience that may sometime be a virtue , as oftener it is sinful . In thy own cause shew Patience , in God's cause take heed of too much Patience ; Suffer thou , that truth may not suffer ; Shew Patience in suffering evil , but in doing ill , and approving evil , Shew thy self impatient , it is then the better virtue .

And as the good man must shew his tenderness in retaining of and contending for old Truths ; so must he take heed of venting any new doctrines . Be not too busie in doubtful disputations , Take heed of stamping God's Image on our Coin , and writing his superscription about our new and uncertain Conjectures , and obtruding our own conceived new lights upon the worlds credulitie . Thus may the false prophets do , of whom we are foretold , who shall for filthy lucre , or airy honour , make merchandize of Gods truth , others souls , and their own Consciences ; 2 Pet. 2. 3. whose Judgment slumbereth not , and whose damnation sleepeth not .

How happie is that Minister that can say , I have done nothing against the truth , but for the truth ; I have not followed cunning devised 2 Cor. 13. 8 2 Pet. 1. 16. fables in setting forth the Gospel of Christ ; nor are we as many who corrupt the word of God , but as of sinceritie , and as of God , in the sight of God 2 Cor. 2. 17 speak we in Christ . How sad is it Our Church should be troubled every day , and weak unstable souls tossed to and fro with that which was the haunt of the fals prophets of old , I have dreamed , and I have dreamed , Jer. 23. 25. How much better were it if all could say with the Apostle John , I write no n●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 Domi●i & subm●●●mus ●lli , sex●●n●a ●obis si essent ●olla . six hundred necks , would put them all under it . This man is now so tractable , and 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 this first part of Tenderness in respect of God .

Secondly , Tenderness of Conscience must 2. In respect of others . shew it self in reference to Men as well as to God , and so both to all in generall ; and to each man particularly , to godly , to wicked , to strong , to weak .

1. To the godly , and that , 1. Forbearing to 1. The Godly . 1. By not grieving them . offend one of them , one of the least of them by any just scandal , or grievance on our part , Who is offended ( at least through my default ) and I burn not ? saith tender Conscience . He is ever tender of the Peace , and studious of the satisfaction of every honest man ▪ If my meat , or my wine , or my apparell , or my hair , or my Companie make my brother to offend , I will eat no meat , drink no wine , put on no such apparel , keep on no such hair , frequent no such companie while the world standeth , least I make my brother to offend . This is the voice of Tender or True Conscience , like that of the Apostle 1 Cor. 8. 13.

2. We must bee as tender of their Reputation , 2. Not disparaging , or discrediting them . that we expose not them , or rather Religion in them to reproch . What an excellent Instance have we in Joseph ? who is called a just man for his labour . He had looked upon Mary formerly as a godly and gracious woman , and she being now with childe , he knew not what to think on it ; but having a purpose to leave her ( being formerly contracted to her ) that he might not bring reproach upon himself , he purposed to leave her privately , that the world might not take notice of any such thing , that so he might not bring reproach upon her . Joseph her Matt. 1. 19. husband ( saith the Text ) being a just man , and not willing to make her a publike example , was minded to put her away privately . This was his Care , his Honestie , his Tenderness , and his Righteousness . But where shall wee finde the like Tenderness or Righteousness now adayes to salve the Credit , and conceal the failings of our brethren ? we are glad if we have any thing to Paradeigmatize them for , and say , Report , and we will report it , Jer. 20. 10. As if we were of the minde of him of whom Jerom spake , whom he calls passionately Scriptorem illiteratum , qui Procacitatem , & Ruffinus . maledicentium in omnes signum estimet bonae Conscientiae , that is , to think there is no other token of a good Conscience then to speak ill of other men , and traduce their persons , and laie open their nakedness to their disgrace . That godly Emperour Constantine was quite of another minde , who was wont to saie if he should finde a Christian Bishop , or Pastor overtaken in any infamous Act , he would rather pull off his purple Robe to throw upon him to cover him , then that any should come by his means to hear of it , to the scandal of Religion . I am sure this is more like to the Example of Christ , who casts his Purple Robe upon us , that our sins should not be taken notice of .

3. This good Conscience will make us tender of disagreeing with , or dividing from 3. Not dissenting , or dividing from them . any who are godly , upon unnecessarie and frivolous grounds . Enter not upon doubtful disputations , fall not upon questions that nourish jangling , but destroy Edification : This is the common sin , or miserie shall I say , of these times ? Or shall I say both ? There is much of misery in this sin , and much of sin in this misery . How much good is ill spoken of ordinarily , because it is the good of such persons against whom we have taken up a prejudice ? and how much ill is gladly spoken of with the Joy of all the heart , when it is of some persons , of whom we had rather hear ill then well ? when we should studie to make and represent one another as good as we could , that we might congregate and unite , we strive to make ( at least to represent ) one another as bad as we can , that we may disgregate , and divide . This is a lamentation , and cannot but be for a lamentation to all godly , and peaceable spirits , to see such unkinde Heats and Animosities raised and cherished among men ( otherwise ) godly , judicious , and learned , differing about matters of no great moment ; yet filling the world with bitter invectives one against the other . Jerom is fallen out with Ruffinus , and writes bitterly against him , Ruffinus thinks as much scorn of Jerom , as he could possibly of him , he resolves not to die in his debt , he writes as bitterly against him . The truth is though both good men , they were both to blame . There was too much of passion in them both . Must they needs be condemned , and abandoned by all men , whom some learned men have once condemned , and that haply out of inconsiderate prejudice ? must a godly man be presently expunged out of the Calendar of Saints , and enrolled in the black Bill of Hereticks , because it pleaseth some to reckon him such ? Must Jerom's onely Censure , and sharper writings against Helvidius , Jovinian , Vigilantius , Aerius , or some others , make them ipso facto execrable Hereticks ? When upon through disquisition and calmer consideration their reputed errors were but the prejudices of those present times : Oh how were it to bee wished that this were more thought of upon all hands : So that Christians might not be to Christians as the Jewes were to the Samaritans . Joh. 4. 9. The Jewes have no dealing with Samaritans . And that one godly man might not be to other godly men as a Shepherd to the Egyptian , Gen. 46. 34. and that our publique meetings , and our religions exercises there , might not be as the Israelites Sacrifice in the sight of the Egyptians ; both of them an abomination , Ex. 8. 26. How happy were we if we had so learned Christ , as to put off with the old man , according to the Apostles counsell , Eph 4. 31 , 32. All bitternesse , and wrath , and clamour , and evill speaking , with all malice , and to be kinde one to another , tender-hearted , forgiving one another , as God for Christs sake hath forgiven us .

2. As we must be thus tender to all godly 2 Weaker ones . ones in generall , so especially to the weaker ones among them , no ways to discourage them , despise them , or impose any burdens upon , much lesse lay any stumbling-block before them ; but to beare their infirmities , Ro. 15. 1. condescend to their terms , Rom. 12. 16. And not to please our selves , but them rather . This is to be like-minded to Jesus Christ , who is tender of all his little ones that believe in him : He himself beares their infirmities , and feeles their sicknesses , Mat. 8. 17. He ( saith the Prophet ) gathereth up the Lambs with his arm , and carrieth them in his bosome , and gently leadeth them that are with young , Esay 40. 11. He doth not strive nor cry , nor is his voyce heard in the streets : The bruised Reed he breaketh not , and the smoaking Mat. 12. 18 , 19. flax he quencheth not . But was among his Disciples as one that served , Luke 22. 27. He could wash their feet , and stoope to any the meanest office , to leave with them a never dying example of matchlesse humility in remembrance . It is no argument of weaknesse ( said a learned man ) but of much strength , Dr. Staughton . to be able to bend the body backward , and to recover ones self again ; so to stoop backward as it were , to our brothers weaknesse , implies much prudence and strength of grace in us .

3. Nor are we to be so tender of the godly 3 Towards all men . Phil. 4. 5. onely , strong or weake , but our moderation must be known to all : The wicked himself must see we are tender of his good , more then he is of his own good : With meeknesse we are to 2 Tim. 2. 26. 1 Pet. 2. 15 instruct such as yet oppose themselves , with well-doing ( not with ill speaking , and contumelious reviling ) to put to silence the ignorance of foolish men , and we are to labour to take away all occasion from such as seeke occasion to speak reproachfully of us , 1 Tim. 5. 14.

4. But of all others we must shew our 4 Of those nearest to us . Josh. 24. 15 selves tender most of the good of those who are nearest to us , that we and our houses may serve the Lord , that all ours may be Gods . Job disliked sin in others , but was most fearfull Job 1. 5. of it in his children , least they should in his absence curse God in their hearts . Paul was especially jealous of his Corinthian Believers , with a godly jealousie , whom he had espoused 2 Cor. 11. 2 & 6. 11. to Christ , because his heart was enlarged to them . Austin saith of his mother Monica , That it was as much to her as the new bearing of a childe , whensoever any childe of hers did amisse . Toties filios parturiebat , quoties à Deo eos deviare cernebat . This is right Religious tendernesse , when we put no difference between sin in a friend , and in an enemy or stranger , unlesse this difference , to be more plain in rebuking thy friend , and dealing effectually with him , to reclaime him . If thy signet on thy right hand , or thy friend Jer. 22. 24. in thy bosome , that is as thy right eye , cause thee to offend , shew most love to him by the most dislike of his evill way . Be not like Pharaoh , who would have an Israelite beaten , whether there was a fault or no ; but his own servants , in whom the fault was , must not be beaten , but borne out in all they did , Exod. 5. 16.

Thirdly , In respect of selfe , tender conscience 3 In respect of self . hath much to do , and will shew it self in these particulars :

First , in respect of finne already committed , his heart now smites him as oft as he sinnes , 1 Sam. 24. 5. and 2 Sam. 24. 10. his heart gives him no rest , till he hath made his peace with God by renewed repentance ; and with man by restitution , or other satisfaction , as Zacheus did . This is a certain evidence of the life of grace within , when so sensible of sin committed : Thus was David after his foule sinnes , his iniquities were ever in his eye , Psal. 51. 3. & 38. 8. they cost him many a teare , groane , yea they made him houle out ere he had done , he made his bed swim with teares , his eye dimme with Psal. 6. weeping , and his flesh abate with fasting . The like was to be seen in Peter , after his shamefull denying of his Master .

Austin tels us what a change he saw in Confess . l. 2. c. 1. Da castitatem da continentiam , sed noli modo malebam morbum concupiscentiae , expleri quam extingui . Conf. l. 8. c. 7. himself , after his conversion in respect of sin , Exarsi aliquando saliari in inferis . He said he could never have enough of it , he could have gone to hel to fill his body with it ; no bread to him like those husks : And though he was wont sometimes to think of his sinnes , yet all his prayer was rather to have sin pardoned , then purged and mortified : and his hearts secret wish was , that his lusts might be satisfied rather then extinguished . He did pray indeed sometimes for continency , and victory over his lusts , but he was afraid he should be heard too soone . But after he had put his hand upon the hole of the Aspe , and had done playing before the Cockatrices Denne , he tels us what his sins cost him : Then he had enough of hell , Rodebar intus , & confundebar vehementer pudore horribili , quibus sententiarum verberibus flagellavi animam meam ?

He then felt as he said , an inward gnawing worme within him , and a fearfull horrour of shame fell upon him , that he fell out with himself , that he did chide and rattle himself to the purpose in his privacy for his former folly , and foule miscarriages .

2. In respect of sin not yet committed , He feares , and departs from evill , and shuns all occasions and provocations leading to it , How can I yeeld to any such wicked act , and sin against God , saith Joseph to his immodest Mistresse , Gen. 39. 9. whom he did flye from as from a Serpent ; he would not hearken to her , though day after day sollicited by her , either to lye with her , or be in her company . Austin also tels us what care he had after that happy change in him , to keep himself from his wonted sins , In illa grandi Rixa interioris domus , quam fortiter Conf. l. 8. c. 8. excitaveram cum anima mea in cubiculo nostro corde meo , &c. That there was so much unquiet and chiding in his little house , his heart , between his lusts and his conscience , they fell out so sharply , that they must needs part ; and he would never harbour his wonted lusts any more : A happy falling out , and a happy parting .

3. Tender conscience flies those which the world cals small sins as well as grosse sins : He will not be found in a lye , no not in an officious or excusatory lye , such as Gehazi's was : 2 Ki. 5. 25. Eccles. 9. 2. Mat. 12. 36 He sticks at a thread , and a shooelatchet , he feareth an oath , even a lawfull oath , if not necessary . He flyes your lesser Oaths ( as they are counted ) of faith and troth ; he takes heed of idle words , wanton looks , vaine thoughts , wishes and motions ; he allowes not a light behaviour , an unseemly habit ; he is watchfull against inordinate anger , immoderate cares or labour , even in his honest calling ; he knowes in much laughter , and unseasonable mirth , there is danger ; in loquacity and multitude of words , there is no want of sinne . He findes foolish talking , and vaine jesting , reckoned among sins , and forbidden ; that jesting 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which among the Morall Philosophers went for virtue , and which common Christians account Eph. 5. 3. all their grace : He is better taught then to call any sin little , for there is no Poison little , death little , or Hell little . He knowes no duty small , for there is no Commandment small . Christ , though he turned water into wine to refresh others , would not at Satans instigation turne a stone into bread to relieve himselfe ; Matth. 4. 3. he might have done it , for he was able ; had he done it , who could have call'd it sinne ? he was then in want , nothing to feed upon but hard stones , yet would he not go out of Gods way , to gratifie Satans plausible pretences , or to relieve his own necessities . The matter in which the first Adam offended , seemed not great , but the offence it selfe was great . More go daily to hell for small sinnes unregarded , then for your most horrid Atheism , Blasphemy , Desperation , or sin against the holy Ghost . Now a penny , and then a penny idly spent , undoes more men then the desperate hundred pound cast with a Dye : There is no heed taken of the one , when most abhor the other . Ahab received his deaths wound through the little hole that was not heeded in his Armour . From my secret sins cleanse me , Psa. 19. 12 , 13. saith David , as well as Keepe me from presumptuous sins . How circumspect and tender were the Primitive Christians in this point ? They would rather dye , then cast the least grain of salt or incense into the fire , as the Pagans did to save their lives ; they refused to sweare by the Genius , or good fortune of their Emperours , although they never forbare to pray for their health and prosperity . Eusebius tels of one that was apprehended , and led to the Altar to cast on Incense , he refused , they were willing to save him , onely they would have him , as he had done nothing , so he should say nothing , and make no words : They would say for him , that he had sacrificed ; if it was a sin , it was their sin , not his : But they could not so perswade him , when he came forth , he protested that he had not sacrificed . Theodoret tels also of Marcus Arethusius , Euseb. l. 8. c. 20. who having formerly in time of Constantius pulled down a Paganish Idoll-Temple ; and in Julians time being accused for it , was ●njoyned to build it up againe as it was , or give as much money as would do it : he would do neither : They then fell to half Theod. l. 3. c. 6. the sum ; he refused still : At last they came so low , as to bid him give what he would , never Perinde impium esse obolum in impium opus impendere , atque summam pecuniae universam . so little , were it but one half-penny , so it were but any thing at all : He in the midst of his extreme torments , constantly stood out , saying , It was all one to give but a half-penny towards the furthering of any evill , as to be at the greatest charge : And therefore would not part with one single half-penny to such a purpose , though to save his life .

4. Tender conscience flyes secret sins as well as open , and is best seene in the darke , and most known by his Closet and solitary carriage ; His warning and memento is , Shall not God search this out ? Psal. 44. 21. He pitcheth up Labans watch-Tower , and makes this Inscription , No man seeth , but God seeth . Whereas men of no conscience say , Who seeth us , who knoweth what we do in the Chambers of our Imagery ? They write that sentence of Atheism over their secret and close designe , that was in the mouth of those miscreants Ezek. 8. 12. & 9. 9. The Lord seeth us not , the Lord hath forsaken the Earth .

5. The tender Conscience keeps a man as well from the guilt of sinfull Omissions of good , as of sinfull Commissions of evil . Our Saviour was as much displeased with Peters Mat. 16. 2● , 23. carnall disswasion from a necessary duty , to go up to Jerusalem , to suffer as with Satans Diabolicall perswasion to Daemonolatry , to Mat. 4. 8 , 9. commit the most horrid impiety imaginable , to fall down , and worship him in the roome of God : His answer was the same to both , Get thee behinde me , Satan . Thou must as well observe what thou doest not , as what thou doest . Though the world makes small reckoning of omissions , God takes notice of what ever opportunity we had , but neglected ; and it seems , Mat. 25 42. in the day of judgement , these are the sins which chiefly shall be charged on the wicked , Go ye cursed into everlasting fire , because when I was hungry , thirsty , naked , imprisoned , sick , you did not minister to me . Omissions are damning and cursing sins it seems . Mat. 3. 10. The tree that brings not forth good fruit is for the fire : The slothfull servant is called the evil servant , and for his negligence sentenced to Deprivation first , Matt. 25. 26. 30. and after to Destruction , Cast the unprofitable servant into utter darkness . No Negative Holiness , or Righteousness sufficient to approve to God , though it may commend to men . There be as many prove Bankrupts in the Citie , and beggers in the Countrey daily , through negative il-bus bandry , neglecting their Calling , Shops , Opportunities , as by profuse expenses . Hence you have it in the Proverbs ; That the idle person may take the great waster by the hand , and call him brother . He also that is slothful in his business is brother to him that is a great waster , Prov. 18. 6. And as many go to Hell daily through omissions of Duties required , though the world take little notice of any such danger , as by foulest sins committed .

Sixthly , this Conscience you may ever know it by this , that it makes one flie and avoid the common sins , and prevailing errours of the times . Nehemiah is a famous instance , and pattern of such a good Conscience : he saw Sabbath-Profanation , swallowing up the Priests Maintenance , and oppressive Vsury were the sins of that state and time : he sets himself with all his might to restrain the offences , and reform the offenders in all these kindes . First for the Sabbath-Propbanation , see what a Covenant they made Neh. 10. 31. To buy nothing which was brought to sell by others . But chap. 13. 15. to ver. 23. much more : when some were treading wine-presses , bringing in sheaves , lading asses , and brought in burdens into Jerusalem on the Sabbath , as if it had been like any other day ; He testified against the parties offending , declares his judgement and Conscience against their practice . And to the Nobles and Magistrates he goes expostulating with them for winking at such abuses . What evil is this ye do , and prophane the Sabbath-day ? Did not our fathers thus ? and did not our God bring all this evil upon us , and upon this Citie ? yet ye bring more wrath upon Israel by prophaning the Sabbath . And at last he puts forth his coercive power , to prevent the like . A gracious heart , if he see the morallitie of the Sabbath questioned , as now it is by some , he riseth up for the strict Observation of it the more zealously . So again , when he saw the Priests maintenance embezeled , the Levites and Priests ( the then Ministers ) under disesteem and povertie , the Priests Patrimonie devoured by irreligious encroachers , their appropriated Tithes and set maintenance detained by dunghill-minded Professours , whose Gain is all their Godliness , and who would maintain ( it may be ) there was nothing due to them Jure divino ; They must labour with their hands as well as others . The service of the House of God was neglected , the Levites ( through such discouragements ) taken off from their Ministerie , and diverted to Mechanick Emploiments . They were fled every one to his field ( that is ) they were fain to shift for themselves as they could , there was Neh 13. 10 , 11 , 12 , 13. no Publick Church maintenance for them ; what doth Nehemiah now in such a Case ? He doth not go to the common people , whose hand and heart was in it , they would all have cried out , No more tithes , no more Priests ; Ease us of this charge ; The temporal things we sow upon our Priests are above all the spiritual fruits we reap , or ever look to reap by them . Cannot Religion be upheld without these Priests ? cannot these Priests afford their service to God and his Church gratis , and of free-cost ? or , at least , be content to live upon the voluntarie Contributions of the Church ? He doth not go to these , I say , Reason is not to be exspected among the multitude ; but he goes to the Nobles , and chief Representatives ; he contended , and expostulated with them , Neh. 13. 11. Why is the House of God forsaken ? Shall our return out of Babylon be honoured , and our Reformation bear date and be made famous for our laying aside Sabbath , and Publike Church-worship , Church-men , and Church-maintenance ? Then I contended with the Nobles , saith he , Why is the House of God forsaken ? What a reproach will this be to our Reformation ? The Nobles it seems were either too forward , as well as others , to keep back and take away Church maintenance , or put the people upon such designs , or else the Nobles were too backward to compel the people to pay their duties . They made not such provision for the Ministers livelihood and subsistence as they should , but now Nehemiah takes care to see it amended , ver. 12. 13. So his detestation of their Vsury , and Extortions , and the Nehem. 5. 9 , 10 , 11 , 12 , 13. means he used for Reformation and Restitution , you may read in the fift Chapter . By this you see a godly man observes what are the prevailing sins of the times , and he sets himself against them ; when another now of no Conscience thinks it a principall point of Prudence to give way to that which is like to take and obtain the upper hand , yea , to sit still , connive , keep silence , and it may be against his Conscience and Judgement to comply as Peter once did , while he was in the high Priests Palace , he saw all spake against Christ there , and therefore thought it was to no purpose for him to speak for him ; nor was it safe . But it cost him dear . Yea , some account it a Note of singular Pietie to be forward in promoting such a way and opinion as it at present the prevailing way , and rising opinion , though they see no weight of Reason leading thereunto . Herein many dealing with their understanding , and poor Consciences , as they did with their bodies , when Eutropius the Eunuch was in that Power and Greatness in the Emperours Court , and favour , that he could raise and prefer whom he would , yet would he never prefer any but those who were like himself , and first made Eunuchs , whereupon many were so mad as to gain his favour , and attain their ambitious ends , they did voluntarily geld themselves , and were content to Cease to be men , that they might be more capable of an Office , or a great place . So do not we see men of low spirits ordinarily to obtain a great place , and esteem in the world , abase themselves even to hell ( as the Prophet speaks ) and Isai. 57. 9. stoop to Nahashes conditions for a quiet life , and Eutropius his Terms for preferment , to part even with their right minde , and to castrate themselves of the best member they have ( their Consciences , ) ceasing to be Christians , that they may become some body in the world . These are a fourth sort , and a new Order of Eunuches besides those three reckoned by our Saviour , who are made Eunuches by men for the kingdom of earths sake , Mat. 19. 12.

7. The tender Conscience must fly as well all sinfull Occasions , as Actions . He must keep out of the way , and company of the Psal. 1. 1. wicked man , out of the chair of the scorner , he must not come into the chamber of the wicked woman , whose eyes are snares , whose Eccles. 7. 26. hands bands , nor neer her doors , he knowes that evil words corrupt good manners , and evil Companie soon corrupts good Natures . Set cold water over the fire , it growes fire-hot . Can Prov. 6. 27 , 28. you carry coals in your bosome , and not be burnt ? How soon did Nebuchadnezzar degenerate into a beast by conversing with them ; when he was driven from men , and had his dwelling Dan. 4. among the wilde beasts of the earth ? Bury a man in the earth , he soon becomes earth . Judas took no hurt among the Disciples , leaving them , and going to the High Priests , he was for ever lost . Peter in the garden took no hurt , in the palace was ensnared . Austin tels how his friend Alipius having resolved formerly against beholding their wicked plaies and sports , once yeelding through importunitie of friends to go along ( but with a purpose not to be a beholder , though he were upon the place ) He went , he sate down , he staid , he kept his eyes fast closed , till at last hearing the loud shout and acclamation of the people he was not able to forbear opening his eyes , he returned a lover of those vanities , which S. Austin did much bewail and lament in him . Et non erat jam Aug. Conf. l. 6. cap. 8. ille qui venerat , sed unus de turba ad quam venerat . Quid plura ? Spectavit , clamavit , exarsit , abstulit secum inde insaniam , quâ stimularetur redire , non cum illis , sed prae illis , & alios trahens .

How many have utterly undone themselves , brought their friends to shame and grief , their states to beggery , their lives to untimely ends , their souls to hell , and their posteritic to infamie by the wicked companie they have kept ? nothing so infectious as this , nor hath made more fall among Gen. 34. 1 , 2. men . Dinah walking out to see the daughters of the Hivites , and Sampson to see the daughters of the Philistines , neither of them returned so well as they went out . And Judg. 14. 1 , 2. again , How many by leaving Ministers , Ordinances , Assembling together , &c. have made themselves a prey to seducers , and have been corrupted ? They went out from us , therefore it followes , they were not of us , saith S. John : for if they had been of us , they would no doubt have continued with us , &c. 1 Joh. 2. 19.

Eighthly , he must not onely fly what is simply evil , but whatsoever hath an appearance of evil : for so are the Gospel Precepts , 1 Thes. 5. 22. Abstain from all appearance of evil ; Fashion not your selves to the world , Rom. 12. 2. But be transformed from them , not conformed to them . Phil. 4. 8. Whatsoever things are pure , are honest , are prais-worthie , and of good report , &c. These are we confined to . By which Rules we see what to say to many things not by Name expressly forbidden in any place of Scripture , as Stage-plaies , Dice , Cards , mixt dancing , healths drinking , unseemly Hair , phantastical attire . But by Consequence from those forenamed general Rules , and such like , Have no fellowship with unfruitful works of darkness , but rather reprove them . Let not fornication , or uncleanness , or covetousness be once named among you , neither filthiness , or foolish talking , or jesting , which are not convenient , &c Ephes. 5. 3 , 4 , 11.

How precisely carefull were the Primitive Christians of doing , or approving any thing that might any way redound to the wounding of Religion , and at which any offence might bee taken , or an ill construction made of it .

There were in Cyprians time , certain persons called Libellatici ; they were numbred inter lapsos ; whereof , as Baronius observes , there were two sorts ; the one called Sacrificati , or Thurificati , Sacrificers , who had out of fear yeelded to cast Incense to their Altar-worship , or Idoll-worship . The other were called Libellatici ; who had protested they could not in conscience yeeld to any such irreligious act , nor would they , if they died . But they desired they might not be urged to any such thing , but that they might have a protection against force and persecution for refusall , and they would give some certain sum of money for such a dispensation or protection : From whence they had that name given them of Libellatici . One would think that this had been no great matter ; yet because it had an appearance of evil in it , they were looked upon as persons offending , and deserving Censures , though not in an equall manner with the Sacrificati . Whence Cyprian somewhat lessens their fault , and saith they were not , tam crimine quam errore decepti , guilty Mag. Cent. 3. cap. 6. more of oversight , then of any great crime . Yet were these enjoyned pennance , and received , upon promise that they should not so far yeeld any more after .

9 Note . In the ninth place you may further know the tender Conscience by this Note : As he doth ever fly whatsoever hath an appearance of evill ; so he dares not alway trust whatsoever hath an appearance of good . He 1 Thess. 5. 21. knowes we are to try all things , and hold fast onely what is good , not what seemes so . He knowes that remarkable speech of our Saviour , Luk. 16. 15. That which is highly esteemed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . among men , is abomination in the sight of God . He still suspects that action , person , and state of life , of which all men speake well . He knowes that Satan deceives more easily , and destroyes the more dangerously when he assumes the shape of an Angel of Light . The Meridian Devill , that destroyeth at noone day , under pretence of new Gospell ; and greatest perfection is more to bee feared , then the evill formerly walking in the darknesse : Therefore are we warned to try all things , we are charged to distrust many things , not to believe every Epistle , or every Apostle , or every Gospell , or every Revelation , 2 Thes. 2. 2. Rev. 2. 2. Gal. 1. 6. 2 Pet. 2. 1. Mat. 24. 24. 1 Joh. 4. 1. or every Prophet , no nor every Christ , nor every Spirit , for there have been discovered false Epistles , and false Gospels , false Revelations , and false Prophets , false Christs , and false Spirits : There be that lye in wait with all possible craftinesse to deceive , and by their fair speaking sometimes , their high swelling and high flowen expressions other whiles , do with much art inchant their credulous hearers , and deluded followers , into an admiration of their parts , and to an unexamined implicite swallowing of their pernicious Doctrines ; and those oftentimes not the silly underlings , and the weaker people , but those that are accounted godly , and had clean escaped 2 Pet. 2. 18 from them who live in errour ; yea sometimes the choisest wits , and greatest parts have been intangled as far as any ; as may be seen in that Imposter Montanus , who gave out himself to be some Great One , no lesse then the Paraclet , far above the Apostles ; That his Doctrine and Gospell did contain more excellent things then Christ and his Gospell : And such an overcoming tongue and carriage he had , that he took with most ; but that Tertullian , one of the greater Luminaries of the world , a man of that eminency for learning , and of that desert in the Church , whose Champion and Advocate he was against both Pagans and Persecutors , that he , I say , should be bewitched into those horrid assertions , to believe and affirme the same of that Montanus , who can read or Tertulliamus Montanum Paracletum saepe nominat , spiritum sanctum in Apostolis fuisse dicit , non Paracletum , Paracletum plura in Montano dixisse quam Christus in Evangelio , nec plura tantum sed etiam meliora atque majora . hear it , but with astonishment .

Tenthly , the tender conscience must go further ; not onely fly what appeares evill , and try what appeares good , but take heed of what he knowes lawfull : He dare not do all that he may do .

Ob. You 'l say , This is simple niceness , not necessary tenderness .

An. He that will do all he may , often doth more then he ought . 1 Cor. 6. 12. & 10. 23. All things are lawfull , but all things are not expedient . In use of things lawfull , he examines himself , and goes by three Rules :

1. This or that may be lawfull , but is it expedient ? when ? how much ? how far ? how oft expedient ?

2. It is lawfull , but will it edifie or offend ?

3. It is lawfull , but I must not suffer my self to be brought under the power of any thing , though lawfull ; I may not drink too largely of the most wholsom drinke , no not out of my own Cup. If any thing be as lawfull and needfull as my right eye or hand , if it make me offend , I must have done with it . Another who hath no sense of tendernesse , enquires no further commonly , but is this or that lawfull , in any kinde , by any circumstances , or will you say it is absolutely unlawfull ? He loves not to be too streightly tied up with Rules , Cautions , and Distinctions . But it is a sad and true saying , Licitis perimus omnes , All the world is undone by lawfull things abused , and mis-timed . This was the old worlds , this Sodoms sin , the immoderate and intempestive abuse of what was lawfull . The worst our Saviour saith of them ; was , That they eat , drank , bought , sold , built Mat. 29. 38. La. 17. 27. 28. and planted , married , and were given in marriage : All of which are lawfull , some of them altogether necessary to life , in their measure and time ; yet when they gave themselves to nothing else , and were insensible of the Judgements comming on them , they perished in these . What is it to a man to be drowned in a Butt of Malmsey , or in a Vessell or Pit of water ? Say not therefore , Is such a thing lawfull , may it be done , or must it not be done ? I will not fear to do whatever the Law of God , or the Law of the Land will beare me out in . But we must have more words and quaeries to an action , then this one , An licet , we must ask , An decet , An expe●it ? To swear , to go to law , to take away ●●e life of another man , are sometimes lawfull , but it is upon such and such considerations , and circumstances ; which circumstances of actions are as much to be looked upon often times , by him who would keep peace and purity of conscience , as the actions and things themselves . The wary beaten Beare fights with more advantage hard at the stake , then at the full length and scope of his Chaine . Observe your measure , limit your liberty with bounds in lawfull things : For lawfull and sinfull are so near neighbours , that they border one upon the other , and joyne in their utmost bounds .

11 Note . This man again in the next place dare not do alwaies what is in his power : Joseph had his unkinde brethren now in his power , had committed one of them to custody , yet set him free again , and sent them home in peace ; This do , saith he , and live , for Gen. 4● . 18 I fear God . The man of conscience hath other rules to walk by , then a permissive Providence , or a prevailing power , and a concurring suitable Opportunity . In maxima fortuna minima est licentia . Seneca .

12 Note . Nor dare he do what others have familiarly done before him , in his place . As Nehemiah , though he knew what was the Governours power , and what he might claim for his due ; yea , what estates their servants had raised formerly , yet thus did not he ; his conscience would not serve him to raise himself and his house , by imposing Taxes and Payments upon the People : He studied not how much he might profit himself , and how good he might make his place , but how much he might profit others , and how much good he might do in his place ; he sought rather prodesse then praeesse : He kept a Princely Court , an open House , an honourable Table , an hundred and fifty at the least every day were at his Neh. 5. 14 , 15 , 16 , 17 , 18 , 19. Table , yet did he not charge the Publique with it ; Yet for all this I required not the bread of the Governour , because of the hard times that lay so heavie on the People . Luther could glory in it , that he was poor himself , yet many were inriched by him . And Austin saith , Among all the Gallants that ever the Romanes could glory in , there was none to be preferred to M. Attilius Regulus , a brave Commander , Quem neque faelicitas corruperit , Civit Dei , l. 1. c. 24. nam in tanta victoria Pauperrimus permansit , nec infaelicitas fregerit , because he got all he could for his Country , nothing for himself : He continued a very poor man in his estate , notwithstanding the great Imployments and Offices he had : His whole Estate was ( say the Historians ) a parcell of Land of seven acres , for his wife and children to live upon .

13 Note . The tender conscience doth not onely beware of sinfull actions , but doth also bewaile , and take sad notice of his sinfull affections , and the depraved dispositions of his nature : He mourns under the sin that dwels within him , the Law in his members warring against the Law of his minde , and the Body of Rom. 7. 20. 23 , 24. Death , which he carrieth continually about him ; these are his greatest burden : Whereas the hypocrite , or the man of a looser and larger conscience , could be content that sin should remain in him , so it would not reign , and too much rage , to put him to shame , or into much disorder . He seeks more to have his sin covered then cured , desires rather his sins should be curbed then conquered : If he could keep his lusts and passions in some aw , and some good order and decorum , he would desire no more ; these Canaanites should live by him ; he would not expell , or destroy them , if they will but become Tributaries . If they bring him in any Contribution-money , and pay him Tribute , and yeeld him any benefit ; if they will but hew him wood , and draw him water , he will be content to spare them . Now these simple Gibconites will submit to any terms , so they may but live .

The hypocrite ( I say ) could be well content his sin should be chained up , but desires not that his sinfull nature should be changed : He would rather have sin qualified , then nullified , moderated then mortified . He would have sin weakened and impoverished , but not wasted and destroyed . He would have sin his Captive , and brought down on his knees , but not brought to execution ; as Ahab spared his Benhadad , when he was his Prisoner . In a word , he would have sin onely restrained , not ruined .

But now the Conscience truly tender of sin , hates his sin in every degree , with a perfect and impartiall hatred ; he would have no mercy shewed to this Benhadad or Agag ; no Covenant made with these Gibeonites : By his good will these Canaanites should neither draw water , nor draw breath ; his sin should neither reign nor remain in him ; he would have sin both covered and cured , but rather cured then covered ; he would have it both curbed and conquered , but rather conquered ; both chained and changed , but rather changed ; he would have it both weakened and wasted , but rather wasted ; he would have it both captived and executed , but rather executed ; he would it should be qualified and mortified , but rather mortified and nullified ; he would it should be restrained and ruined , but rather utterly ruined . And this is the right property of a tender Conscience , which makes a man tender and compassionate to his soule , but unexorably hardened against his sin , because either sin or he must die , if he kill not that , it will kill him . Therefore as it is said in that sore and streight siege of Jerusalem , The hands of the tender and pittifull women did slay and boyle their own Lam. 4. 10. children , for if they had not killed and lived on their own children , they had died themselves : The Law of extremity here overcame the Law of nature , and made the mother cruell to her childe , yet is she called a tender and pittifull mother . So the soul being long besieged by the Ministery of the Word , and at last close begirt with an Army of convictions and terrours , legall terrours and threats , and inward horrours , and all within full of mutinies , after denouncing of finall Judgements , and the last Summons by Mercy tendered , and gracious promises of life held forth : The Law of Nature is overcome by the Law of Necessity and Extremity . Sheba's head is cut off , and cast over the Walls , to 2 Sam. 20. save the City , and the soul that was formerly as tender of sin , as the mother of her childe , with her own hands slaies and strangles it .

14 Note . This man again , you shall finde him ever consulting rather with honesty , justice , and duty , then with honour , commodity , and safety : If he promiseth , passeth his word , giveth his hand , bond , or oath , he changeth not , though it be to his own prejudice and Psal. 15. 4. damage . That famous Regulus I now speak of , having given his faithfull promise to return again , being discharged upon his Paroll , though he knew he should die if he did make it good , returned again , yeelded himself their prisoner again ; delivering this memorable Maxim to his eternall fame , Fides hosti data est servanda , Faith is to be kept with whatsoever enemy , and upon whatsoever perill . This also made Austin so much to extoll him , as I said before , as a man not altering with his fortunes ; greatnesse made him not swell , nor affliction could make him shrink ? ●ad tanta exitia revertit Intrepidus . Aug. ubi supra .

Mr. Latimer , though he had notice before , that the Pursevant would come for him , would not absent himself ; yea , when the Pursevant having delivered his Message , was willing to have left him behind , that he might have made an escape , he made himself ready to go along with him . Here was no consulting with flesh and blood , but with conscience , duty , and the honour of the Gospel .

15 Note . Lastly , this man alone in the cause of Christ and Religion , dare stand it out against the whole world ; as Athanasius and Luther in their severall Generations sustained the rage and fury of the age they lived in , yet were nothing discouraged . The three most eminent of all David's valiant men , purchased their honour by some singular exploit , one of them did the work of many ; Adino the Eznite , the first , lift up his Spear against eight hundred at one time , and slew them . Eliazar the son of Dodo stood his ground , and endured the shock of the Philistines Army , when all his men had left him : The like did Shammah the third of them , 2 Sa. 23. 8 , 9 , 10. The Philistines were gathered together in a Troop , where was a piece of ground full of Lentiles , the people fled and left him , he stood the charge , and beat off the Philistines , and made good his ground : These things did those three mighty men . So a man of conscience considers not so much the danger that lies before him , as the duty and necessity that lies upon him , to appear in such a time and cause . A fiery Elias is the more jealous ( which is the greatest measure of tenderness and love ) of the cause , truth , and worship of God , when the whole world is halting between a God and no God , and when all his fellow Prophets were slain and butchered , and he himself was left alone ; yea , his life laid out for ; then was a fit time for him to shew his courage and fidelity , or jealousie , as he calls it , 1 Kin. 19. 10. We finde by experience the fire to burn most scorchingly in the extreamest frosty weather , and the most generous conscience is then most forward and fervent , when he lives in a cold and freezing climate .

And so much of the tender Conscience .

CHAP. XIII . Of the suffering Conscience .

THe last conscience we spoke of , was the Of the Passive and suffering Conscience . Tender Conscience , here we are to speak of another Conscience as good as that , but quite of a different nature , that is , the Passive and hardy Conscience , which is to admit of no fear , timorousness , or tenderness at all in it , as to suffering ; as the former was not to allow of any patience , or boldnesse at all , as to sinning . Yet are they not so opposite neither as they may seem to be , but both are to be found in the same persons ; gracious dispositions alway agreeing together , and one helping and increasing another : The more of that Tenderness we spoke of in the last Chapter , the more of this Passiveness if need be will be found , of which we speak here ; yea , this hardiness proceeds from that tenderness , and is inseparable from it , therefore it is fitly handled next to it . For as there is a bad , base , and sinfull tenderness , that proceeds from as sinfull a hardness , or hardness , so is there a holy and honourable hardness , that proceeds from the best tenderness . There is a childish softness , and effeminate tenderness of face and flesh , which comes from hardness of heart ; and there is again , a gallant and resolute hardness of face and back , as unto men , to indure all kinds of pains and tortures , which comes from reall tenderness of heart and conscience before God .

Good Conscience then must not be bred so daintily , and kept so tenderly , but that it may digest the worlds hardest usage , and coursest fare ; it must be Patiens famis & frigoris , ensis & ignis , Patient to all sufferings , impatient onely of sin . This puts within a man a heart of adamant , and upon a man a face of brass or flint : He is not dashed out of countenance with the fiery countenance of inraged Tyrants , nor made to tremble at the sight of a seven-times-heated fiery furnace . We are not carefull to answer thee , O King , in this matter .

This is that Conscience which St. Peter so highly commendeth , 1 Peter 2. 19. This is thank-worthy , saith he ; if a man for conscience toward God indure grief , suffering wrongfully . You have not such an expression in all the Bible again , that any thing should be thank-worthy with God ; for our Saviour saith , Luke 17. 9 , 10. Doth any Master thank his Servant , when he doth what he commands , I trow not ? So nor can we expect thanks , but when we have done all , we are , to say , unprofitable servants , we have but done out duty . But here St. Peter , ver. 19. saith , This is thank-worthy , &c. and repeateth it again , ver. 20. If ye do well , and suffer patiently , this is acceptable or thank-worthy with God .

This is a mighty honour put upon this Conscience , we must therefore get it . Know that all is nothing if this be wanting , Not thy Conscience of faith , puritie and sinceritie , not thy Quick-sighted , well-spoken , well-doing , not thy Inoffensive or Tender Conscience , if thou have not also this Propertie , All is not worth a Thank . As all thou canst do is not worth a Thank , if not for Conscience sake ; so it seems Conscience it self is not worth a Thank if not for suffering sake .

This did commend the Christians in old times , they had learned to suffer as much for Religion , as we to dispute for it , or rather against it . They could be content to be bound , that Truth might be at libertie ; and to die , that Religion might not die ; and they chose rather to suffer for the Gospel , then that the Gospel should suffer through them ; They were more willing that Religion should live upon them , and their ruines , then we are to live upon Religion , and its ruine now adaies . Any thing was easie for them to suffer for Conscience , onely one thing they could not endure , viz. to suffer in , and from Conscience . And here might I write a whole Volume of the sufferings of Primitive , and later times , or transcribe many large Volumes of Ecclesiastical Histories , treating of this subject in their Martyrologies . They were deprived of States , degraded of Offices , yet did bear it ; they were imprisoned ; they were exiled , yet did endure it ; they were slain , racked , tortured , yet did they suffer it . Some were hanged , some headed , some were burned , some drowned , some devoured of wilde beasts , some pull'd in pieces by men more savage then beasts , yet they did all bear it , and rejoyced they suffered for Conscience , and for God . Attalus and Alexander were twice bayted with wilde beasts , to be torn in pieces Eccl. Hist. l. 5. cap. 1. by them , ( as Eusebius reports ) Attalus escaping the beasts , was reserved to other torments , to be burnt to death in an iron chair , heated red-fire-hot , yet did hee bear all . Macedonius , Theodulus , and Tatianus laid Socrat. hist. l. 3. cap. 13. upon a Gredyron , and broiled to death ; yet did they bear it . Marcus Arethusius was stripped naked , then had his bodie all over daubed with Broth , Butter , and Honey , then hung up in a Cage in the hot scorching Sun , to be eaten up with flies , and stung to death with wasps , yet did he suffer all rather then give one half-peny to re-edifie that Idol Temple in his diocess , which he had formerly plucked down . To be eaten up with flies , and stung with wasps he did account farre more desirable , that he might preserve his Theodoret. Lib. 3. cap. 6. Conscience in Puritie and Peace , then to bee eaten up of horrour , and stung with Hornets , if to preserve his life , he had delivered up his Conscience . There were many Christians together stopt up in Lakes , or Caves artificially made close , which Lakes , or Ditches were filled with a companie of Dormise , kept hungrie to gnaw and feed upon the poor Christians , they all the while bound hand and foot , that they could not keep off those hunger-starved creatures , which were kept Mag. Cent. 4. cap. 3. Ex Theodoreto . without meat also purposely , that they might fasten upon the bodies of those godly men ; which lingring and miserable death they under-went , yet was not their faith and patience at all born down , saith the Historian . They chose much rather to lie in such a Lake artificially stopt , and to be eaten up alive with those Vermin , their Conscience being preserved , then to yeeld up this Fort of Conscience for fear of any earthly torments , to be eaten up while alive with guilt and horrour of Conscience . And when dead , to be bound hand and foot , and cast into an infernal Lake of fire and brimstone , eternally stopt up , there to be conversant with filthy spirits , and to be eaten up with those hellish furies .

Yea , to make an end , for it is impossible to mention all , Lactantius saith not onely the men among the Cbristians , and those of stronger years and hearts , but even our women , and little children ( saith he ) have Latrones , & robusti corporis viri ejusmodi lacerationes perferre nequeunt , exclamant , & gemitus edunt ; Nostri autem ( ut de viris taceam ) pueri , & mulierculae tortores suos taciti vincunt , & expromere illis gemitum necignis potest Lact. 1. 5. cap. 13. endured all torments , and been too hard for their Tormentors ; no rack , no fire could fetch so much as a groan from them : which the stoutest Theeves and Malefactors among their Persecutors could not undergo , but they would roare and crie out through impatience , and disabilitie to endure them .

But how little of this good Conscience is to be found now adaies , when Christ saith , Who is on my side ? who ? Our times have brought forth many a degenerate Christian , silken and satten Christians , Christians for the right hand and the left , if Christ have any Kingdoms , Mannours , or Honours to bestow : But if a Cross , they all forsake him , and fly , and shift for themselves , as the terrified Disciples did the night of his Passion . Luther call's some of the Divines of his Time Theologos Gloriae , they would not suffer . Some faithfull Ones were called Theologi Crucis , so have we many Saints now adaies , who are rather Triumphant Saints , then Saints militant . Well , we know who hath said , He that is ashamed of me , I shall one day be ashamed of him ; he that loveth his life , shall lose Mar. 8. 38. it ; but he that loseth his life for my sake , shall finde it . Joh. 12. 25.

There is no condition , or sort of men , have in Scripture more abundant , and more excellent Promises then these that suffer ; And none in Scripture have more Cautions , and Rules given , then those set down to regulate and circumscribe our sufferings : for all that suffer cannot say they suffer for Conscience , and for God : and then what thank can they exspect from God , if they suffer for their own default , they must ( as we say ) thank themselves .

There be four kindes of sufferings which a Four ill kindes of sufferings . good Conscience can have no comfort in , therefore must seek to avoid .

1. That we put not our selves upon Voluntarie and Arbitrarie suffrings , and place Religion and Conscience in it when we have done ; thus did the Baalists of old , who did cur , and lance themselves that the bloud followed . 1 Ki. 18. 28. Thus do the blinde Papists at this day Pennance , and Discipline themselves out of a superstitious opinion of merit , or satisfaction ; but they have no thank of God , because though it may proceed from some kinde of Conscience , yet it is a blinded and deluded Conscience , not that Conscience towards God ( which Peter spake of . ) Therefore 2 Pet. 2. 19. God will say to them , Who required this at your hands ? Isai. 1. 12. And as to them who offered their sons and daughters to Moloch , It never came into my heart , neither did I command them , saith the Lord , Jer. 7. 31. These things have indeed a shew of wisdom in will-worship , and humilitie , and neglecting of the Col. 2. ult. bodie , not in any honour to the satisfying of the flesh . But these are not the sufferings of Christians , nor can these say , They bear these as the marks of the Lord Jesus in their bodies . Gal. 6. 17.

2. That we pull not upon our selves Vnnecessarie and unwarrantable sufferings by a preposterous and precipitate intermedling in businesses out of our way and calling : This is to suffer as busie-bodies in other mens matters . But that in the Apostles Language is clean another thing then to suffer as a Christian , therefore he doth oppose them , and is all one as to suffer as an evil doer , therefore they are joyned together 1 Pet. 4. 15 , 16.

3. That we pull not upon our selves Necessarie , but deserved evil sufferings from the hand of Justice , for our evil doings . These may say with the Thief suffering with Christ , we have the same Crosses that he , but we have not the same Titles written on our Crosses . We suffer justly the deserts of our ill deeds , He hath done nothing amiss . These like Luk. 23. 41. Zimri are burnt with the fire which their 1 Ki. 16. 18 own hands have kindled .

4. Last of all , that we bring not our selves under worse sufferings then any of the former , viz. sufferings in Conscience , and from Conscience , by shunning any other sufferings for God and Conscience ; as Judas and Spira , who because they could not suffer outwardly , now suffer inwardly ; they suffer dreadfully from God , and from Conscience , because they would not once suffer Honourably for God , and for Conscience ; these finde God departed from them in anger , because they departed from him in base fear ; these want now the Peace of God , and the Peace of Conscience , by seeking to buy at too high a rate the peace of the world . They would have saved themselves , but they have lost themselves . These are the greatest sufferers , and Losers in the world . It is a fearfull thing to fall into the hands of the living God ; these have run from the fear , and are fallen into the pit , to avoid Isai. 24. 18. the wrath of man have fallen under the insupportable wrath of God .

The first of these sufferings are foolish sufferings , the second sinful , the third shamful , these last dreadful sufferings .

But the sufferings of good Conscience are of another nature , and that it may suffer Six honourable kinds of suffrings . with Glorie , and with Comfort , must observe these Rules :

1. That his sufferings be ever , and onely for wel-doing . These are honourable , and comfortable sufferings . As he shuns not sufferings , so he seeks them not . He procures them not by evil-doing as a Thief , or flagitious Malefactor , nor by over-doing as an eager busie-bodie ; he is not so fool-hardie as to be ambitious of suffering . But his first and Chief Ambition is well-doing , that hee may prevent il-suffering , 1 Pet. 2. 15. for so is the will of God , that by well-doing wee may put to silence the ignorance of foolish men . His second Ambition is to be Quiet , so is the Apostles Rule , 1 Thes. 4. 11. That we studie to bee quiet , and to do our own business ; the word signifies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that we do ambitiously and studiously affect it . Sufferings are onely to be desired and undergone in the last place , when I can no longer will , nor chuse , that is , when I can no longer go on in wel-doing according to my dutie , and no longer sit still in quiet according to my Desire with a safe Conscience , then I must be content to suffer . But we are to pray and endevour , that we may live a quiet and peaceable life in all godliness and honestie . We are to trie how far Integritie and Innocencie may protect us , and how long we may be followers of that 1 Tim. 2. 2. Psal. 25. which is good , before men molest us , 1 Pet. 3. 13. The good Conscience must not go out of God's way to meet with sufiering , as he must not go out of suffering way to meet with sin . In a word , the Christian can never expect to take the degree of Martyr , till he have first commenced Saint . It is not Poena , but Causa that commends the sufferer .

2. If he do suffer for il-doing , yet he must be sure to look to it , that it be wrongfully , 1 Pet. 2. 19. And if any evil be charged upon him , that it be falsly , Matth. 5. 11. And then we are under the same Promise of blessedness , as if we suffered for Righteousness ; But if ye do well , and suffer wrongfully , taking it patiently , this is that which is thank-worthy with God . And blessed are ye , saith our Saviour , when men revile you , persecute you , and say all manner of evil against you ( falsely ) for my sake . When Conscience can say we are as deceivers ; yet not deceivers , but true ; as unknowen , yet well knowen to God , 2 Cor. 6. 9 , 10.

3. The good Conscience desires chiefly and especially to suffer in the Cause , and for the Name of Christ , this with him is to suffer as a Christian . In the matter of the Kingdom Daniel was careful to carry himself unreproveable , Dan. 6. 4 , 5. but in the matter of God he cared not what he suffered . All the businesses of a Kingdom are below a wise Christians spirit to suffer for them ; civil and secular interests and quarrels , he likes not to adventure himself in ; but the onely quarrell that he would ingage in , and lay down his life for , is the cause and truth of Christ , the worship and matter of his God . Life , as it is too little worth to be laid out for Christ , so it is too precious to be laid out in any other cause . I must take heed that my own blood be not mingled with my Sacrifice , as the Galileans was 〈◊〉 ●uk. 13. 1 with theirs . This is thank-worthy onely , if a man for his conscience toward God suffer , &c. Austin somewhere saith , Non refert qualia quis patiatur , De civit Dei . l. 1. c. 8. sed qualis quis patitur , It matters not so much what it is that the man doth suffer , as what the man is that doth suffer . What an honour is it if I can call my suffering , the suffering of Christ , Col. 2. 24. my skars and marks the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , brands and marks of the Lord Jesus , Gal. 6. 17. and if I can subscribe my self the Prisoner of Christ , Eph. 3. 1.

4. Good Conscience loves to see his ground he goes upon ; that his cause be clear , his grounds manifest , that he may not be stimulated and thrust forward , by a heady and turbulent spirit , a mis-informed Conscience , but it must be for conscience towards God , or according to God ( the phrase is emphaticall , the Conscience of God ) that I may say as the same Apostle in another 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Pet. 2. 19. place , that I suffer according to the will of God , 1 Pet. 4. 19. That when I shall say to God , Lord thou seest what I do and suffer for thee , I have contended , and have fought for thee , I have lived and have died for thee , God may not reject all , and say , You have eaten Zech. 7. 5 , 6. and drunk , fasted and feasted , lived and died , to your selves : As the poor persecuted and hated Jewes have for many ages , from the Romanes first , and all other Nations since , suffered all extremities ; yet while they say , it is for their Conscience , God saith , it is for their obstinacy , and contempt of Christ and the Gospel .

5. As the matter must be good that we suffer for , so it must be in a good manner that we suffer after , or we stain our suffering . If thou 1 Pet. 2. 19 , 20. suffer wrongfully , thou must yet suffer patiently , impatience in the best cause will keep thee from thy Crown : This is to suffer according to the will of God , not onely for the matter , but manner : This is to follow the example of all sufferings , Jesus Christ , who being 1 Pet. 2. 21 , 22 , 23. reviled , reviled not again , when he suffered , be threatened not , but committed his cause to him who judgeth righteously ; yet had he done no evil , neither was any guile found in his mouth .

6. Lastly , be sure thou commit thy self to God , when thou art suffering according to the will of God in well doing , so is the Apostles rule , 1 Pet. 4. 19. Suffering times had not need bee sinning times ; he will never make good Martyr , that is not a good Saint first . The Israelites were warned not to go Ex. 2. 22. out of their doors , but to be within at their Sacrifice , when the Destroyer was abroad . Daniel was within at his Prayers , when the Inquisitors came to apprehend him . Many cautions are to be kept in suffering times , and many ingredients must be in our sufferings , that they may be comfortable sufferings . 1. It is not poena but causa , was said of old , Cum boni ; malique pariter afflicti sunt , non ideo ipsi distincti non sunt , quia distinctum non est , quod utrique perpessi sunt manet enim dissimilitudo passorum etiam in similitudine passionum , & licet sub eodem tormento , non est idem virtus & vitium , Aug. de Civit. Dei . l. 1. c. 8. that is true , but not enough . 2. I may say , it is not poena and causa too that makes a Martyr , but conscientia . 3. Nor is it every conscientia , but conscientia Dei . 4. Nor is it poena , causa , conscientia , but vita that makes the Martyr . 5. But poena , causa , conscientia , vita , & patientia , aut modus patiendi , makes the compleat Martyr . A good cause , a good conscience , a good life , a good death , a good matter to suffer for , a good manner to suffer in , make the happie sufferer , and the honourable Martyr .

Thus much of the Passive or suffering Conscience .

CHAP. XIIII . Of the last Good Conscience , the Conscience of Charitie .

THus are we come to speak of the last of Of the conscience of charity . those ten particular good Consciences which we propounded at first , that is , the Conscience of Charity , which I have reserved this last place for ; not because it is of the last or least worth , but because the world hath put it in the last place , if so be yet it hath left it any place at all . This is that which the Apostle speaks of , 1 Tim. 1. 5. As the end and perfection of the Law , and Gospel too , Charity out of a pure heart , and of a good Conscience , and faith unfaigned . Whereever you see truth of Charity , question not there the truth of Conscience : The more of Charity , the more of Conscience . And the now totall want almost of this in the world , argues the generall want of good Conscience , in this Iron Age of the world , These are the daies foretold by our Saviour , wherein all iniquity doth abound , Mat. 24. 12 and vice increase , because Conscience doth decrease , and Charity wax cold . The world was never more full of knowledg , nor emptie of Charitie , 1 Cor. 8. 1. All have that knowledg which puffs up , few that charity which should build up ; and while Conscience in most men calls for freedom , Charity is by all left bound . But it is by this badge of Charity that you may know a Disciple of Christ , better then by the Joh. 13. 35 Language of a Galilean .

Now this Charity is twofold , Charity of two kinds . Externall , or Civill . Ecclesiasticall , or Spirituall and Christian .

And this Externall Charity is threefold , respecting three sorts of persons , 1 Poore . 2 Neighbours . 3 Enemies .

1. To the poore is to be shewed the love or Outward or civil , and that first to the poor . charity of beneficence : To the neighbour and friend , a love of benevolence ; and to the enemie , a love of forgiveness .

Tranquilla Conscientia est omnibus dulcis , nulli gravis , utens amico ad gratiam , inimico ad patientiam , cunctis ad benevolentiam , & quibus potest ad beneficentiam . Bernard . de Consc.

1. To the poore is to be shewed the charity of beneficence and well-doing : This kinde of charity is the worlds grand Benefactor , the poores great Almoner , the widows Treasurer , the Orphans Guardian , the oppressed mans Patron : This lendeth eyes to the blinde , feet to the lame , deals out bread to the hungry , clothing to the naked , maketh the widows heart sing for joy , and brings upon the Donour the blessing of him who was ready to perish . How did Zacheus shew the truth of the work of grace upon his Conscience , but by those first-fruits of his charity ? Behold , Lord , the half of my goods I give to the poor , Luk. 19. 8.

How did Job vindicate his conscientiousness and sincerity , against all his friends detracting calumnies , Job 30. 12 , 13 , 14 , 15 , 16. but by such unquestionable demonstrations of his charity ? I delivered the poor that cried , the fatherless , and him that had no helper . The blessing of him that was ready to perish came upon me , and I made the widows heart to sing for joy . I was eyes to the blinde , and feet was I to the lame ; I was a father to the poor , &c.

Religious Obadiah left it to Elias to judge of his sincerity , and whether he truly feared God or no , 1 Kin. 18. 13. Was it not told my Lord what I did when Jezabel slew the Prophets of the Lord , how I hid an hundred men of the Lords Prophets , and sed them by fifty in a cave with bread and water ?

Nehemiah , that matchlesse pattern of a self-denying Magistrate , had much comfort in relating what oppressions he had removed , and what ease he had procured to his Country , how chargeable others had been , how charitable he ; not so much as ever requiring the Governours bread , nor his ordinary allowance , but had at his own charge redeemed many Captives , relieved many impoverished , and when he hath done , concludeth to the comfort of his Conscience . Nehem. 5. 19. Think upon me , my God , for good , according to all that I have done for this people .

To be short , it is one of the good mans Characters , Psal. 112. 5. That he is mercifull , and giveth ; and of the good womans , That she stretcheth out her hand to the poor , and in her heart and mouth is the law of kindness , Prov. 31. 20 , 26. Abraham and Lot , so famous of old for faith and piety , were persons as eminent for their charity , liberality , and hospitality . What should I speak of the Alms of Cornelius , who hath a compleat description of a god●y man applied to him ? That he was a devout man , one that feared God with all his house , who gave much Almes to the People , and prayed to God alway . These Alms of his are said to come into remembrance with God , Acts 10. 2 , 4. Yea , Every liberall soul deviseth liberall things , and by liberall things shall he stand , Isai. 32. 8. When the Instruments of the Churle are evil , he deviseth wicked devices against the poor , to make empty the soul of the hungry , and to cause the drink of the thirsty to fail , Isa. 32. 6 , 7.

Conscience knows it is bound in duty , as much to shew charitie to neighbour , as love to God ; and to the poor neighbour this love of beneficence and compassion , as to God the love of obedience and complacency .

This is indeed cum aliis scire , to know and feel the heart of a stranger and widow , and Exo. 23. 9. to say with Adrian , What I would have the rich be to me were I poor , that must I do to him my self being rich .

Yea this is cum Deo scire , who considers the poor and needy , relieveth the stranger , He doth execute , saith Moses , Deut. 10. 18 , 19. the judgement of the fatherless and widow , and loveth the stranger in giving him food and raiment : Love ye therefore the stranger , for ye were strangers in the Land of Egyp .

But alas the ill consciences of these times ! What meaneth the bleating of the sheep , and lowing of the exen , shall I say ? Or , What meaneth the beating of the poor to pieces , and grinding of their very faces , saith the Lord ? Surely he will enter into judgement with the Antients of the People , and with the Princes thereof , because the spoil of the poor is in their houses , Isa. 3. 14 , 15. What judgments do you read threatened in all the Prophets , for this unmercifull neglecting or oppressing of the poor , Amos 2. 6. God threatens Israel not to turn away their punishment , because they made no more of the poor man and his cause , then of a pair of old shooes . The like Micah 3. 3 , 4.

Surely this is one of the crying sins of our times , that the cause is not judged , the cause of the poor , and the right of the needie . But Jer. 5. 28 , 29. may we not say , Hath not the Lord begun to visit for these things , and shall be not be avenged on such a Nation as this ere he hath done ? Rom. 14. 15. When the Apostle in a certain case would tell a man he walks not conscientiously , he tels him , Thou walkest not charitably : What is it therefore to walk charitably , but undeniably to walk conscientiously ? I conclude this therefore with the Apostles exhortation , Col. 3. 12. Put on , as the Elect of God , holy and beloved , bowels of mercies , kindness , humbleness of minde , &c. And 2 Cor. 8. 7 , 9. As therefore ye abound in other graces , in faith , utterance , and knowledge , see ye abound in this grace also , for ye know the grace of our Lord Jesus Christ , who though he was rich , yet for your sakes he became poor , that ye , through his pove●ty , might be rich . This is to be like-minded unto Christ you see .

2. There is another charity of benevolence 2 To thy Neighbour to be shewed to thy neighbour , whom thou art to love as thy self ; this is the second great Commandment , which so great a part of the Law and Prophets do hang and comment upon . Hast thou a friend , then shew thy self friendly ; Mat. 22. 39. Pro. 18. 24. Rom. 13. 8. owe no other debt to any man but this , to love one another , and this we must owe to every man , yet owe it so , as to be also paying the debt ; and pay it so , as also to be yet owing the duty ; alwaies owing , and alwaies paying . Debts of Justice must be so payed by every honest man , that they may be no longer owing , but debts of charitie , though daily paid , must daily be acknowledged , and yet we are daily in debt , till we come thither , where the love of God and brother shall be consummate , and where love shall be all in all .

O what a pleasant and delightfull sight it is , to see neighbour with neighbour , brother with brother , living in this mutuall unity and benevolence ! there is best living , there is best air , there is best earth , Psal. 133. 1 , 2 , 3 , 4. There is best aire , perfumed with like ointment to that which Aaron was consecrated with , like which none other for any use was to be Exod. 30. 32. compounded ; and there the best and richest Soile , As the dew of Hermon , and as that dew that fell upon the Hills of Sion : There the Lord commandeth his richest blessings , and life for ever . But what stinking Aire is Meshech , and what noisome Earth is Kedar ? Ill dwelling with those that hate peace , and are still for war . Psal. 120.

The third Charitie and Love is to thy Enemies , a love of forgiveness at least , and a 3. To thy enemie . contending with him for the most glorious victorie , not to return him like evil for like , or greater for less ; but to overcom any evil he hath done thee with all that good which thou canst do for him . This is the hardest , and therefore highest pitch of Love ; A Lesson not to be learned in the Philosophers Schools , Rom. 12. 20 , 21. Luke 6. 27 , 28. or in the Pharisees Synagogues ; but in Christs Sanctuarie , and is one of the highest points of Gospel Divinitie , and Christian Perfection .

The Pharisees of old had said , Thou must love thy neighbour , but corrupted the Text with another addition , Thou maiest hate thy enemie . Our Saviours command is that thou Love also thy enemie , that thou bless them that curse , that thou pray for them that revile , and persecute , yea that we reach out the hand to help those , who have lift up the heel to hurt us . What thank is it to be but as Heathens and Publicans ? Mat. 5. 46. Luke 6. 32 , 33. They are friendly to their friends , yea this may be found in Hell , Satan is not divided against Satan , the devil himself will carrie it fair with those who correspond with him . But to cross thy nature , and to overcome thy self first , that thou maist overcome thy enemie at last . Nobile vincendi genus hoc . — This is a divine , and heavenly Spirit , and a divine kinde of Love ; this is to be like Our Father which is in heaven , who is kinde to Luk. 6. 35. the unthankful , and unkinde ; and like to his Son on Earth , who praied for his enemies ; and gave his life for those who sought his death . Therefore the Apostle addes Col. 3. 12 , 13. to bowels of mercies , and kindeness which we should put on , humbleness , meekness , long-suffering , forbearing one another , and forgiving one another ; if any man have a quarrell against any , as Christ forgave you , so also do ye .

This Love then must not bee a bare , negative , Magna virtus est si non laedas cum à quo laesus es ; Magna gloria si cui nocere potuisti parcas : Nobile vindictae genus est ignoscere victo . Bern. de inter . domo . 2. Inward and Ecclesiasticall . and Non-revenging Love , not to render railing for railing , in●urie for injurie , vim vi repellere , but it must bee an over-flowing , over-coming and a Non-removed , and unabated Love , that when hee doth strive to weare out thy patience by continually reiterated and new provocations , thou maiest 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. 2. 2 , 3 , 4. but now are cloven tongues and cloven hearts too . Their cloven Tongues spake the same things to diverse Nations , that they might unite , gather , congregate , and Head all into Christ to make a Mystical Bodie , and a Citie compact together , the joy of the whole earth . We speak in one Language diverse things , whereby we divide , scatter , loose and Est jam serpentum major concordia . Juv. Sat. 15. disgregate , and thereby endanger more the setting up of a new , and literal Babel in England , then the pulling down of the old and Mystical Babylon in Italy . That we may sadly complain , that the world was never so wofully , and universally divided since the dayes of old Peleg as now . Gen 10. 25

Their cloven Tongues were set on fire from heaven , and spake 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Our fire is taken from Elias harth , Luk. 9. 54. or Joshuah's Censer , My Lord Moses , forbid them ; if not Num. 11. 28. Jam. 3. 6. lower , as James saith , set on fire of hel . There the winde filled onely the house , but the holy Ghost filled their hearts , Act. 2. 4. Here the winde fills the head and heart , and the fire the house .

But did our Saviour pray that we might all be Perfect in one , as hee and the Father are One ; and shall we imagine our Perfection Joh. 17. 21 , 22 , 23. lies in division ? Shall we not suffer this Praier to take place any where but in Heaven ? Is it the Perfection and glorie of the Church Triumphant to be One , and Harmonious , and is it our perfection to be ever militant and jarring ? When all prophecie and speak the same thing , the ignorant man comes in , is convinced , and crieth out , God is in you of a truth , 1 Cor. 14. 25. But when all speak with differing and divers tongues , the ignorant and unsettled man goes out , and cries , They are mad , as it is ver. 23.

Nor are we to wonder , that God hath such a Controversie with his People in this land , and hath poured out such a Viall of contempt upon them , breaking us with breach upon breach , We may read our sin in the judgement , we can impute it to nothing more then to our unnecessarie and unkinde Controversies among our selves , whereby we have cast contempt upon his truth , and made breach upon breach in his Church . When the father sees such a wrangling , and froward disposition in his children , that they are still Quarrelling , he takes them all in hand and gives them enough of fighting , till they see their folly . It hath been many times observed by godly Ecclesiasticall Writers , that when the Christians have abused Peace , Libertie , and Fulness of Gospel Blessings , to unkinde Contentions one with another , and to wantonness in Opinions and carriages ; God hath raised up some enemie to scourge and still them . Cyprian gives Cyprian . lib. 4. ep. 4. this for the reason why God let loose that bloudie Decius to be so bitter a persecutor , Patrimonio & lucro studentes , superbiam sectantes , amulationi ●c dissensioni vacantes , simplicitatis , & fidei negligentes , seculo verbis solis , & non factis renuncian●es , unusquisque sibi placentes , & omnibus displicentes . Vapulamus itaque ut meremur . Confessores non tenent disciplinom . Quosdam insolenter extollit Confessionis suae tumida Jactatio , &c. and waster of the Christians , as hee was . God is righteous , saith he , that our flocks are scattered , and all spoiled by this persecution . Our sins have procured all . Jesus Christ obeyed the will of his Father , but we obey it not . We minde , saith he , our pride and profit ; we studie divisions and differences ; we contemne faith , simplicitie , and plain dealing ; we disclaime the world in words , but not in our deeds . Every one will please himself , none careth to please other . May not the same and worse be said of this Generation and the Professours in it ?

It is very observable that of all the Places where Israel provoked and offended God , The waters of strife were the most famous for greatest provocation , therefore had that name given them . There were two such Places , the one in Rephidim , the other in Kadesh ; Exod. 17. 7 Num. 20. 13 Psal. 95. 8. Deut. 33. 8. Both were called Meribah , and both Massah . All waters of Bitterness are Provoking and Tempting waters . There all offended , They chode with Moses , and he as meek as he was chode with them at the latter ; They strow one with another , and all strove with the Lord , Numb. 20. 13. Here it was that God was angrie with Moses ; here did this holy mortified Saint speak unadvisedly in his Passion , Hear now ye Rebels : The worst word that ever he spake , which cost him dear , even kept him and Aaron from entering Canaan . How many chiding Meribahs have we drunk of ? Bitter waters ! which have been unto God wrath-provoking Massahs , even Moses and Aaron have not been free from too much faultiness . Tertullian saith , In the Primitive times the Heathens were wont to say with indignation , See how these Christians love one another , they are readie to die one for another . But is it not a just scandal now to them that are without , to see the contrarie ? who may say , Behold how these Christians hate and maligne one another , how they bite , devoure , and seek to destroy one another !

But to draw to an end of this complaint , and Subject : We may take up the words of Job in his Parable , speaking of wisdom , and with a sad and sorrowfull Allusion apply it to our good Conscience of Charitie , Where is , saith he , and where is again the place of wisdom ? and where is understanding to be found ? Job 28. 12 , 20. So may we say , Where is Charitie to bee found ? and where is the place of this good Conscience ? Man knoweth not the price thereof , neither is it to be found ( saith hee ) in the land of the living . It cannot be valued with the gold , The price thereof is above Rubies . England may say , It is not in me : Professours must say , It is not in us . Our children may say , they have heard the fame thereof ; Our selves may say , We have seen the Departure and Funeralls of it , which we have traced leaving us , as the Glorie of the Lord departed by degrees from the Sanctum Sanctorum into the wilderness at last , Ezek. 11. 23. That we may Ezek. 9. 3. & 10. 18. & 11. 23. crie out in the words of Elisha , when he saw the last of his Master Elijah , or that King who came to see Elisha , and found him sick upon his bed , and readie now to leave the world , Oh my father , my father , the Charets of Israel , and the horsmen thereof . So may wee 2 Ki. 2. 12. & 13. 14. say , Oh my mother , my mother , the Leah and Rachel of Israel , the nurse and breasts , the beautie and strength of Israel . We have parted with the Power and Spirit of Elias , and the Presence of the Prophet , and have onely caught up a Mantle . How sad is it that this Holy fire should bee wanting in the 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 bell● de crudelitate certavit , & vicit . Peace and War once strove , saith he , who should do most mischief in the Church , and Peace carried it .

Thus have I given the Description of these ten Good Consciences , and shall name no more . There are more , I confess , 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 bene●●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 first begins to li●e , and the man ceaseth to live when once he ceaseth to feel . So it is in the Soul , the life of grace appears sooner in the sensibleness of Conscience , spiritual Compunctions , Heart-smitings , and Heart-prickings for sin and guilt , spirituall fears of his danger , sorrow for his sin , and miscrie , then by any other tokens whatsoever .

2. Tactus as Origine primus , so it is Necessitate maximus , & usu summus , of greatest use , and absolute Necessitie . It is first in the Original of life appearing , and the most necessarie above all the other senses in the continual course of life . A man may want his sight , yet be a healthful and understanding man ; he may want his hearing , yet bee a very active , and apprehensive man ; he may want smell and taste , yet be a strong man ; but if he want his feeling , he is a dead man . These serve more to the bene esse of natural life , then to the simple being ; So is Conscience absolutely necessarie to the very being of a Christian , a man may be short in parts , defective in knowledge , weak in duties , have lost his comforts , never had the Ornaments of Abilities , Expressions , Experiences that some others have , yet a very good Christian . But if he have lost his Conscience he is a dead Christian altogether .

3. Tactus , they say , is Hominis Optimus . The other senses other creatures excel man in . Vultur odaratu , the Dog and Vulture in smelling ; in sight the Eagle , in hearing the mastiff , &c. But in feeling man , which is the most noble and excellent Creature , excelleth most , he hath the most quick and tender Touch , ( which considered , I know no sufficient reason to say of it , that Tactus is digniute ultimus , when they confess it is Origine primus , & necessitate maximus ; ) So the best Christian excells in the tenderest and quickest Touch of Conscience : Others may out-go him in Excellencie of speech , and wisdom of words , worldly men may have stronger brains to out-wit , and over-reach the childe of God , who is not so wise in his generations as the children of this world ; they have Luk. 16. 8. the finer wits , stronger memories , sharper inventions , the better expressions , he hath still the better part , and is the better man , because he hath the better Conscience .

4. Whereas other Senses have a particular Organ of their own , and lie confined to a narrow roome ; Hearing lies in the Ear only , Seeing in the Eie , Taste in the Tongue or Palate , Smell in the Nostrils : Feeling hath no such narrow confinement , but is extended all the bodie over , within and without . So is Conscience of vast and universall extent over the whole man , over all our actions , intentions , words , motions , from first to last . Faith looks to Promises , Fear to Threats , Hope to futures , Obedience looks to duties , Repentance to sins . Conscience looks to all . This is the great Superintendent , and oversees all , all Graces , duties , all sins , and snares . Therefore saith one well , Conscience is not confined to any one part of the Soul , it is not in the understanding alone , not in the memorie , will , affections alone ; but it Dyke . hath place in all the parts of the Soul . Conscience is the great Mistress of the hous ; she as soon as she is up calls up all her maids , sets them all about their work , and calls Pro. 31. 15 , 27. them to their account .

3. The virtue and worth of a good Conscience is most excellent above all other things , because it most fortifies the soul with strength against , and gives victorie over all Adversities ; it carries the soul unwounded through the greatest afflictions ; It 's like Oile that alwaies swims aloft whatsoever waters of distress are below ; It is as the Ark which hath a window open in the Top to let in the light of Heaven . This like Elias Mantle hath divided the waters , and earried godly souls through a floud of miseries as on drie land . This hath encouraged them in the midst of fire and faggots , hath accompanied them in Dens and Caves , and made Martyrs sing in midst of Prisons and flames ; It overcomes all his tormenting Persecutors ; It 's like the Anvile which breaks all that is beat upon it , but is it self by all strokes made more firm . It makes a man like a brazen wall , Jer. 1. 18. All may fight , none can prevail against it ; at sight of fear it saith Aha ; At destruction and famine it doth laugh , and fears not the beasts of prey , Job 5. 22.

This like Noahs Ark , to which it is compared 1 Pet. 3. 21. is pitcht within and without ; Ideo bituminata intrinsecus , ne aquam emitteret suam , extrinsecus ne admitteret alienam . Aug. It is pitcht within , that it may not let out any of his own water of comfort , laid in for his own necessities , and relief ; And pitcht without , that it may not let in any thing from without that may endanger the safetie of the ship : It keeps in all that may do Good , it keeps out all that may do hurt ; It is the Christians Armourie , or Magazine , like the Tower of David furnished with a thousand Bucklers . Cant. 4. 4. or like the house of the forest of Lebanon , wherein Solomon put three hundred shields of beaten gold , 1 King . 10. 17.

This will inable a man with undaunted courage to hold up his head before any Judgement seat , Act. 23. 1. yea , before God's Tribunal , 1 Joh. 3. 21. Keep but Conscience safe , it will keep thee safe ; Keep it in puritie , and it will keep thee in peace . It will make Tranquilla Conscientia tranquillat omnia . thy face to shine as Stevens did . The chearful Conscience maketh the chearful Countenance , Prov. 15. 13.

This will bee a drie house to thee in a wet daie , it will make alwaies fair weather within doores ; what ever weather it is abroad , Thou shalt sub tecto imbrem exaudire , and thou shalt ever finde it fair above head , what ever it is under foot .

This makes nothing of the Viper of Detraction , Envie , and Malignitie , at which another man would have swoln , or sworn , but without any more ado shakes it off into the fire whence it came . Premat corpus , fremat Diabolus , trahat mundus , illa semper erit secura . Let men , world , and divels do their worst , Bernard . de Consc. ca. 8. they cannot hurt Conscience .

This is the whole skin which it is good sleeping in , for a torn Conscience is the worst rent . The wounded spirit who can bear ? If Prov. 18. 14. thou suffer Conscience to be torn , to keep thy skin whole , the rent is made worse ; if thou lose thy Conscience to save thy life , thou art a Loser , not a Saver ; and if thou lose thy l●fe to save thy Conscience , thou art the greatest gainer by that which the world calls greatest loss . Skin for skin , and all that I have to save my life , saith the world in Satans Language . Job 2. 4. Skin for skin , and life for life , to save my Conscience , saith the godly man .

4. Good Conscience doth not onely bear up the Spirit with invincible Patience under all Pressures , but it anoints the head with oile , and causeth the cup to run over with Joy and Consolation . His excellencie herein is beyond all expression . Good Consciences Peace is the Peace that passeth understanding . It makes a Heaven 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tam sunt Dies ejus jucundi , quam si quotidiè lautissimè aleretur . Junius in Ioc. on earth , a continual feast , Prov. 15. 15. The merry heart , our late Translation readeth it , hath a continual feast ; Bonus corde . Ar. Montanus . Laeti corde . Junius . He hath Benjamin's Mess before him , his fare is far above the ordinarie : The bread he hath to eat , others know not of , nor doth the stranger intermeddle in his joy . He hath Jehojakim's Provision , Every day a rate from the Kings Pro. 14. 10. Table all the dayes of his life , even to the day of his death , Jer. 52. 34. His feast is beyond Ahasuerus Royall feast , which lasted the longest of any feast we read of , an hundred and fourscore dayes , Esth. 1. 4. but then ended . This maintains the heart , as Salomon did his subjects , with continuall undisturbed peace all the dayes of his life , not by force and sword , but by Prudence and Counsell . This makes thee live Halcyon-dayes in life , and sing the Swan-like note at death , and leades thee into a new year of Jubile , after the expiring of the former year of Sabbath .

The Good Conscience is it self the Conscientia bona titulus est Religionis , Templum Solomonis , Ager Benedictionis , Hortus Deliciarum , Aureum Reclinatorium , Gaudium Angelorum , Arca Foederis , Thesaurus Regis , Aula Dei , Habitaculum Spiritus Sancti , Liber signatus & clausus , & in die Judicii aperiendus . Nihil jucundius , tutius , ditius bona Conscientia . Bern. de in t . domo . greatest Good a man can have , and is the Procurer and Entertainer of all that Highest good that man is here possibly capable of . It is the onely Paradise which God loves to walk in , the onely Throne which Christ sits in , the onely Temple which the holy Ghost dwels in ; it is the golden Pot which the bidden Manna is kept in , the white Stone which the new Name is written in , the Ark which the Tables of the Covenant are laid up in , the earthen Pot where all our writings and Evidences are preserved in , it 's Gideon's fleece which all the dew of Heaven falls on ; it is the soft bed which the wearie soul sleeps in ; it is the Top of Jacob's Ladder reaching unto Heaven , Stevens Perspective looking into Hic est Lectus Animae , in hoc requiem capit . Bern. Par. Sermon . Heaven , Moses Nebo where first a view is taken of all the promised Inheritance , and thence a few steps higher , and he was in heaven ; it is indeed our Penuel , God face to face .

5. The Good Conscience is so extensive and communicative a good , that it is not onely a real Good it self , but makes all other things better where it hath to do , whence it deserveth that denomination of good Conscience , which it commonly is honored with . Other things are called Good , as Riches , Honors , Learning , Eloquence , &c. which are not so really , but onely in opinion , nor do they make any man the better . This makes all Good , and Good better where it comes . Your Riches , Honours , Great Parts , you call them good , but who is made good by them , if Good Conscience be not there to do it ? Bad men may have them , and bad they finde them , and as bad or worse they leave them . But this is that which is inconsistent with any badness , no bad man can have a Good Conscience . This makes all good it meets with , and leaves them good whom it found evil ; It findes some sinful , but leaves them holy ; findes some proud , leaves them humble ; unmerciful it findes some , leaves them charitable ; covetous it findes some , leaves them content ; unjust , and dishonest it findes men , but makes them just and honest ere it hath done with them ; it findeth men unprofitable , and good for nothing , it leaves them profitable ; it findes some sad , leaves them merry ; poor , and leaveth rich ; dead , and leaveth alive . What a change doth this one thing make in the world ? It mends a Magistrate , it mends a Minister , it mends rich , it mends poor , for it mends all . This alone would mend ill times , mend ill Officers , mend ill Lawes , mend ill execution of good Lawes , mend Church , mend State , and mend all .

What Plato said long ago of Common-wealths , Tum demum fore beatas res publicas , cum aut reges philosopharentur , aut philosophi regnarent . It would never be well in the world , till either Philosophers were Kings , or Kings Philosophers ; we may certainly say , It will then be well with Common-wealths , ( and not till then ) when they that are most conscientious are put in publike place , and made Magistrates , Rulers , Commanders , Officers , Ministers , &c. or when they that are in such place be most conscientious .

Good Conscience is the Treasurie of good , which therefore brings forth nothing but what is so ; Good Communication to edifie the hearer , Good Conversation to edifie the Beholder : yea , Conscientiae ea est vis , &c. saith Dr Ames , that it alters the nature of things ; it makes Actions in their own nature indifferent become good , and Actions good become better ; as Conscience when not good makes lawfull and indifferent actions sinful and displeasing , yea the most holy Action is turned into sin , the sacrifice is abomination offered with a wicked heart , Prov. 21. 27.

How mightily doth it concern us to get this Good Conscience , which hath so much of Good Epitomized in it , which maketh Learning , Parts , Riches , Honour Good ; yea , makes Faith , Repentance , Praier , Alms , Holiness , Obedience , all Good when Good Conscience there , which all cease to bee good if it were not for good Conscience commending them . Therefore did Irenaeus well to resemble the Good Conscience to the Altar , which sanctifieth the gift that is upon it . Non sacrificia sunt quae sanctificant hominem , sed conscientia ejus qui offert , sanctifi●at sacrificium pura existens . It is not sacrifice which can sanctifie a man , and commend him to God , but it is Good Conscience which sanctifieth and commendeth the sacrifice it self .

CHAP. XVI . Of the danger and mischief of an evil Conscience .

THe Excellencie and Benefit of the Good The danger and mischief of an evil conscience Conscience is not so great , but the evil and mischief of the evil Conscience is as great , which is our second consideration , and this will appear in three particulars :

1. Here commonly is the first decay , as in the Text you see , Hymeneus and Alexander no sooner had put away their Conscience , but they sink their faith , when once Conscience is tainted and become corrupt , then presently the Judgement , then the Affections , then the Life , and what not ? Corruption in the Conscience is as poison in the spring head ; this fountain corrupted all the streams run muddie . Therefore Satan commonly begins here , and seeks Entrance for less sins upon the Conscience , as House-robbers put in their less boies into the windowes , to set open all the doors of the house for all the companie to enter . Nemo repente fuit Turpissimus —

No man arrives at the height of impietie at once ; And this is commonly the first step . One unclean spirit entertained makes room Mat. 12. 45. for seven worse to follow . When Conscience likes not to retain the knowledge of God , God gives up to vile affections , at length to a reprobate minde , at last to be filled with all manner of unrighteousness , Rom. 1. 26 , 28 , 29. The hopefull Professour by this meanes soon becomes a dangerous Apostate , and at last a down-right Atheist in life , as the Apostle saith Titus 1. 15 , 16. when once the minde and Conscience is defiled , they may profess still to know , but in works they denie God , being abominable , disobedient , and to every good work as any reprobate . When the wormwood star falls into the fountain of Conscience , all the rivers become bitter ; the sun beginning to set in Conscience , night hastens on in the affections , Then farewell Grace . And when the sun goes back in the heaven of Conscience , the shadow must needs go back as many degrees in the Diall of Comfort , Then farewell Peace .

2. As the first decay is here commonly begun , so it proves the worst decay and danger that can befall a man , a breach in Conscience is like a breach in the Sea banks , proves desperate ; or like the Leake sprung in the ship , drowns men in utter perdition ; after a crack in Conscience a man proves an utter Bankrupt ; after other shipwracks one may recover and get up again , there are post naufragium Tabul● , but this is a fatall and commonly irrecoverable shipwrack .

Some sins and slips are like breaking of a Leg , or an Arm , which may be set again ; this is like breaking the Neck , few recover , to take hold of the paths of life after this . Judas brake his Conscience Neck , and that brake his Neck .

Enquire as oft as you will , by what degrees any is come up to the highest sins . As for instance , how some came to give themselves over to lasciviousness , to the committing of all uncleanness even with greediness . Ephes. 4. 19. The Apostle tells us they had been practising upon their Conscience first , they had first blinded their mindes , and had stunted their Conscience to bring them to that dedolencie , that they might bee past feeling .

Again , do you wonder and enquire , how it is that in these last daies so many do depart from the faith , and give heed to seducing spirits , yea , to the very doctrines of devils , as was foretold ? 1 Tim. 4. 1. the answer is at hand in the next verse , They had first seared and stupified their Conscience .

Do you enquire again , how it comes that some most hopefull Professours become at last most violent and enraged Persecutors , and as bold broachers of accursed errours ? you have the answer in the Text , Hymeneus and Alexander laid down their Old-Testament weapons Faith and a good Conscience , then became filled with new wine , then grew corrupt themselves , then vented blasphemies , then were delivered up to Satan , as fitter for Hell then the Church . They fell into prodigious opinions and conceits , making a fable of the Resurrection , 2 Tim. 2. 17. At last this Alexander came to be an open enemie to Paul , and Persecutor of his doctrine , whom he praieth against more then he doth against any other , 2 Tim. 4. 14. This is indeed the readie way , nay the onely way to sin that unpardonable sin , the sin against the holy Ghost , which never hath forgiveness , because it never hath Repentance .

A man that hath lost his Conscience is like a Bee that hath lost his sting , becomes a Droan ever after , and is at last expelled the Hive . The beginning of the Decaie of Conscience is like the beginning of the Hectick feaver , which at first , as the Phisitian saith , were easily cured , but that it is hardly known ; but at last it is easily known , but hardly cured .

3. The third danger and mischief is , that either thou must resolve to make this Good warfare , required in the Text , for a Good Conscience , or to suffer an ill warfare made upon thee from an ill Conscience ; either thou must make this Tree good , and his fruit good , or else make the tree corrupt , and his fruit corrupt : but Mat. 12. 33. know that this war is the worst war which can bee made . All wars are bad , and end in bitterness , but of all wars civil wars are the most dreadfull , worse when it is between Citie and Citie , then if it were Nation with Nation ; and of all civil wars domestical in the same Familie when divided is worse , then when a Kingdom divided ; And in the same familie again , Matrimonial war when in the same bed is worse , then any other war in the same house between father and son : for where the Relation is nearest , division there is unkindest . But there is one war yet worse then all these , the personal division is worse then any division between man and wife . This is to speak properly the onely Intestine war , when two are divided against three , and three against two . Vnderstanding and Conscience joyning together to keep in order Will , Affections , and Practises ; but these joyntly rise up to suppress their Legall and Rightfull Superiours Vnderstanding and Conscience .

It is a sad Storie to read that of the father and his two sons , who separating from our Churches in England , kept together a while , but ere long the two brothers divided among themselves again , and when the father could not reconcile them , he left the one childe to adhere to the other ; but after that differences grew between the father and this one son , and they must Anathematize each other . Here was a lamentable Example to see in three persons of nearest naturall Relation such an Enmitie , each stood aloof from the rest , all three stood excommunicated , and accursed by each other . But this separation and difference I speak of is beyond that , when a man doth separate from his Conscience , and excommunicate it first , then after doth Conscience separate from him , and accurse him , yea , and he shall be cursed .

Many have thought that they have been able to make offensive war against Conscience , none have ever been able to make the defensive . To fight aginst Conscience is to fight against God , and who hath ever hardened himself Job 9. 4. against him , and prospered ? Pharoab would begin with God , and make an offensive war , Who is the Lord ? I know him not , I will not let Israel go ; but he was wearie of the defensive , Exod. 5. 2. Let us flie , for the Lord fighteth against us . So if thou thinkest it a light thing to Exod. 14. 25. challenge and provoke Conscience , while it would be at peace with thee , know thou wilt finde it next God himself the heaviest adversarie that thou couldst have had .

If Conscience be not regarded in his two first Offices , he will be known in his two last , if his Ministeriall reproofs , and Magistraticall rods be slighted , he will as a witness against thee , and a Judge over thee , chasten thee with Scorpions . Did not I speak to you , will Conscience say , as Reuben to his brethren , Gen 42. 22 and you would not hear then , see now what is come on it , Now his bloud is required .

4. I might adde in the fourth place , that which followes in the Text , that when once any have betraied their trust , and delivered up this Fort to Satan , they are ever after cashiered God's service , and are by him delivered up to Satans custodie , and an evil Consciences mercie ; either to be misled by an erroneous Conscience , or terrified with an accusing Conscience . He that is filthy , let him Rev. 22. 11 Zech. 11. 9. be filthie , and that which perisheth , let it perish , saith the Lord in his fiercest anger ; as they had no love to the truth , so they shall have no Judgement to discern lies , but be given over to strong delusions , to beleeve any lying doctrines , That all they may be damned who received not the love of the truth , that they might be saved . 2 Thes. 2. 10 , 11 , 12. Thus it befell these Hymeneus and Alexander , who having once renounced Conscience , and forfeited their faith , they were discharged any more emploiment ; They have no more part in Christ , nor lot in the Church , but are delivered up to Satan among blasphemers .

CHAP. XVII . Of the difficultie in getting and keeping a good Conscience , and escaping a bad .

WE have alreadie spoken of the excellency The third Reason from the difficultie of getting the good Conscience and escaping the bad . and benefit of the good Conscience , and the danger and mischief of the bad . But here we shall see the difficultie of getting and keeping the good Conscience is as great as the excellencie or benefit when had , and the difficultie of escaping an ill Conscience , is almost as great as the danger of it . What can be so hardly got or kept , as the one ? what so hard to scape and misse , as the other ? Consider it in these three respects :

1. First in respect of Satan , it is hard to get and keep the one , and escape the other . Satan , all his spite is at good Conscience , all his aim is to make a bad : He envies a man nothing but his good Conscience , not riches , not honours , no learning , parts , duties , not mirth , pleasure , not his peace , but onely a good Conscience . He envied not the Serpent his subtilty , he could make use of it ; not Pharaoh his Kingdom , not Ahithophel his Policy , Gen. 3. nor Absalom his Beautie , nor Haman his Court-honours , or State-offices , nor Dives his wealth and good cheer : He could tell how to make use of all . Yea , he will offer his help to men to get them riches , honours , offices , learning , so they will quit good Conscience : He will grant any Articles you can propound , so he may gain this Fort. He can make use of all other things , parts , power , policie , but a good Conscience is never for his turn , in a Magistrate , or Minister , or in a private person , but it is constantly against him , and he against it ; and therefore he despairs of doing any good on it ; as they said of Luther , when some perswaded the Pope to attempt to take him off by offering him some great preferment , and Church promotions , it was answered , it was in vain to trie . Germana illa bestia aurum non curat . That German beast Mel. Adain vita Luther . ( said they ) cared not at all for all their gold .

Yea if a man be plundered of all his estate , and stormed out of all his out-works , his riches , friends , children , power , places , yea stormed out of his nearer comforts , out of his faith and hopes , out of his prayers and promises , all on the sudden surprized , if he retreat to a good Conscience , and make good this last hold , by a still retaining of his integritie , Satan will be repelled with shame and losse , and draw off with dishonour , wearie of laying his siege against so impregnable a Fort. Job had lost all , but keeping good Conscience alone , and manfullie defending this piece , he recovered all again he had lost , and his Job 42. 12 , 13. last state was double to his first .

2. In respect of thy self , or of the work it self , thou wilt finde a hard task of it , to get or keep a good Conscience in an evil age ; it will require thy greatest skill , and utmost diligence . So the Apostle found it , Act. 24. 16. therefore he saith , Herein do I exercise my self , Mr. Harris . Mr. Ward . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 meditari & exercere se in re aliqua Gagnei . In genere notat severius exercitium Religionis Christianae , sive praeparare se ad certamen . Vid. Leigh . Crit. Sacr. to keep alwaie a Conscience void of offence . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The word signifies , saith one , I use all my skill , diligence , and constancie together . I lay my policie , or bend my wit , saith another godly Divine . All which tell us , it is the Christians master-piece to look well to a good Conscience : A work of continuall exercise to an Apostle himself . Look but well into it , and thou wilt f●nde there is work enough in it , as much as thou canst turn thee too . To keep a Merchants book is a piece of art , requiring skill and care : To keep this book well , is the art of arts . To keep thy Masters accounts if thou be a servant , thy Lords if thou be a steward , thy Shop-book if thou be a tradesman , requires much care and diligence . What is it to keep thy soul-book , to keep Gods book , to keep this Dooms-day-book ? for so Conscience is .

3. Look yet further , and in respect of others thou wilt see it more difficult still . How many hast thou seen miscarry in it ? who is sufficient for this work ? How should we fear ? This is much insisted on in the Text , and given in charge to Timothy , Timothy see thou war a good warfare , and look well to thy charge , hold fast faith and a good Conscience , for all have not done so . Of many that have run in a race , most have lost , but one ohtained the prize ; of many that have fought , most have been foiled , or wounded , or slain , or fled , but one crowned . Run not uncertainly , fight not saintly , look well to thy Conscience . And here are many Items couched together in this place :

1. Some ] Not one single person in an age , but it is the case of many ; not one mans onely , many have miscarried , and it is incident to all . Look well to it , Be not high-minded , but fear , Rom. 11. 20.

2. Some have put away Conscience ] A monstrous vile act , for men sometimes of better principles , to send Conscience packing like a vagabond , or to thrust it out of doors , as if it were the Son of the Bondwoman . It is the most unkinde and ungracious act that can be , to disclaim Conscience , as they did Moses , Acts 7. for an intruder , or busie usurper , or an imperious Commander .

3. Concerning faith made shipwrack ] see what followed upon it ; They did not perfect and mend their faith , as they might be ready to pretend or affirm , but weaken it , not weaken but shake it , not shake but sunk it , and lost it .

4. Of whom is Hymeneus and Alexander ] Consider who these were , even great Professors a great while , and stout Champions somewhile , that had adventured far , and ingaged much for the truth , and the Preachers of it ; Alexander especially , who had shewed so much zeal to truth , and love to Paul , Acts 19. that to secure Paul's person , he had exposed his own to the danger of an unruly tumult ; he could have laid down his own life to have saved Paul's , and would have parted with his right eye to do Paul service . Yet see what is become of these now ; where will he stay that hath lost his Conscience ?

5. For they having put away their former good Conscience , become now branded Apostates , and open enemies of the same Preachers they had before so loved and honoured , nay they themselves become Preachers , but blasphemous Preachers .

6. Lastly , after all this , the Church that formerly had joined with them , now spues them out , gives warning to the godly to avoid them , and to their grief denie them any more Church-fellowship , and gives them over to Satan , that no more mischief may be done by their impure Doctrines . The Church in her direfull Censures saith , Write these men childlesse , let no more of their seed rise up after them , to bear more gall and wormwood .

CHAP. XVIII . The Application of the Doctrine , and first by way of Information .

THis point admits a sevenfold Application , The Application . as containing matter , 1. For Information , 2. Lamentation , 3. Reproof , 4 Terror , 5. Consolation , 6 Examination , 7. Exhortation , with some Directions .

The Information hath two parts : 1. It gives 1. By way of information . notice of certain errors and mistakes , to remove them . 2. Of certain Truths and Duties , to assert them .

1. It meets full in the face with that too And that first in removing mistakes . common and plausible opinion , but most dangerous error , That to preach Conscience , and press Duties in this nature , is but legall teaching , not preaching Jesus Christ and the Gospell . But sure we have more cause to complain of the world for too little of legall living , and Christian doing , then the world to complain of too much legall preaching . When men call us legall Teachers , we may with too much truth , and as much grief , call them illegall , ill-Evangelicall , and ill-Christian livers .

Hymeneus and Alexander are alive again , and by many Professors counted better Preachers then Paul and Timothy . These counted Good-Conscience-Doctrine to be legall strictness , and old Leaven of the Pharisees ; faith was enough , faith was all : But when Conscience ceased , faith deceased , they put away Conscience , faith suffered shipwrack . So that we may more rightly call this an old-new-Testament-error , to crie down strictness , then you , our preaching it an old-Testament Truth and Doctrine ; This opinion broke out almost as soon as the preaching of the Gospel . Paul had preached , That where sin had abounded and reigned , grace did much more abound and reign , Rom. 5. 20. Others inferred hence as good Doctrine , and the right knowledg of the Gospel , and walking by a spirit of libertie , Then may we continue in sin , that grace may abound , Rom. 6. 1. Paul had said , sin shall not have dominion over regenerate believers , For we are not under the law , but grace . Hence others concluded , We may sin , because we are no longer under the Law , but under grace , Rom. 6. 14 , 15. Paul refutes the impietie of both Assertions with the same answer , detesting both , God forbid , Rom. 6. 2. & 15. These Tares we see sprung up as soon as the good Seed began to appear . We wonder the less if among us there be some that say , Believe once , and away with Conscience , and Dutie , and Works , and have no more Conscience of sin . The truth is , once believe , and thou hast no more Conscience of sin , as to the guilt and punishment of it : But once believe , and ever make conscience of sin , to avoid , resist , and mortifie it , that it reign not in your mortall bodie . The other were to overthrow the true grace of God , by the name of the grace of God , and to set up an imaginary faith and Gospel , to beat down reall faith and Gospel , while they cry down Sanctification and Conscience of dutie , not as to the resting in them , but as to the very having and seeking them .

But let the minde that hath wisdom judge , can one grace in God be contrary to another , his justifying grace to his sanctifying , or sanctifying to justifying ?

2. Is one Attribute of God opposite to another , his grace , love , and mercie , to his holiness , justice , and puritie ?

3. Must Christ needs be divided , and by redemption and justification drive out wisdom and sanctification ? two of his benefits destroying other two , when he is all or none , 1 Cor. 1. 30.

4. Or must two ends of Christs death be opposite to two other ends set down all together , Tit. 2. 14. Who gave himself for us , that he might redeem us from all iniquitie , and purifie unto himself a peculiar people , zealous of good works . Must Christ his dying for us , and redeeming of us , make his people less pure , or less zealous of good works ?

5. Can any imagine that one grace of the same Spirit should cross another , the Spirits consolation evacuate the Spirits sanctification , and by his obsignation mortifie mortification ?

6. Can one grace in the Christian be imagined to weaken and destroy another ? Is faith the enemy of holiness ? Doth Conscience extinguish confidence ?

7. Is the Law now against the Promise , or Gal. 3. 21. the Promise against the Law ? did grace then fulfill the Law , and est ablish it ; and doth it now Rom. 3. 31. make it void ? All these would have been accounted strange Divinitie in the Apostles ears .

This bewitching errour doth not onely set earth into disorders , neighbour against neighbour , professor against professor , some people against their Ministers , and some Ministers ( though they are not many who are so grosse ) against other Ministers , but it sets earth in rebellion against heaven ; yea would attempt to put heaven into a combustion , and make heaven at variance within it self , while it would set Gods Decrees against Gods Decrees , Promises against Promises , Grace against Grace , Saints against Sanctitie . And again , Decrees against Promises , Promises against Commands , Commands against Duties , and all against Holiness .

This hellish Doctrine came from the Gnosticks of old , and their followers : They thought it their perfection to set Conscience at libertie , and to discharge it from all puritie . Epiphanius and Irenaeus say that the Gnosticks did purposely resolve to live a loose and base life , that they might reproach the stricter Christians , and wear out that legall Doctrine ( and as some 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 d●●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 Consciences witnessing with them ( saith the Apostle of the naturall Heathens ) and their thoughts as well excusing as accusing them . They may have tranquillam , but not securam conscientiam , as Bernard distinguisheth .

And thus it is said of Socrates , who living according to the rules of his naturall enlightened understanding , when he came to die , and was put to death , he took his death with much Resolution and Tranquillitie of minde : He said of his enemies , They could but kill him , they could not hurt him : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Yet for all this no naturall Conscience can be a good Conscience . 1. Because though it may cum seipso , & cum aliis scire , yet it doth not cum Deo scire . At the best it is liable to that rebuke given unto Peter . Matth. 16. 23. Get thee behinde me , Satan , thou art an offence unto me : for thou savourest not the things that Mat. 16. 23 be of God , but those which are of men onely .

2. Because it is not purged by the bloud of sprinkling ; It is without Christ , therefore without God , and Covenant , and Promise , and Eph. 2. 12. Hope , and Mercie .

3. Because as it hath not the purifying bloud of the Lamb , so nor the purifying water Ezek. 36. 25. of the spirit sprinkled on it , whereby it should be cleansed , now whatsoever is born of the flesh is still but flesh , and onely that which is born of the spirit is spirit . Joh. 3. 6.

4. Because it hath not Faith , which is that whereby the heart is further purified , Act. 15. 9. And the Apostle , when he bids Timothy hold faith and a good Conscience , tells us as much , that first faith must be had , and then good Conscience . Good Conscience is never without Faith , never before Faith .

This Conscience how ever many may lull themselves asleep on it , yet is it a bed shorter then that a man should stretch himself on it , and a Isai. 28. 20. covering narrower then that a man should wrap himself in it . No sure Refuge is it , and a strong fort it is not to endure a storming : It is not the Ark of Noah , of Moses it may be , not an Ark of Gopher wood , but made of Paper Rushes , not pitched with Pitch , but daubed with slime ; not furnisht with all manner of Provision , as Noahs was to hold out to the utmost for a whole year and longer , Gen. 7. 11. with Gen. 8. 14. but utterly unfurnisht for a day , that unless he be taken out of it , as Moses was , he may there lie and crie , and famish and perish . This fort is no better then that hold of the idol Berith to which when the men of Shechem fled for Refuge , it was fired over their Judg. 9. 46. 49. heads , and they perished miserably in it . A poor man and this naturall Conscience may perish and burn together .

Oportet Conscientiam non solum bonam esse , & tranquillam , sed & securam .

Bern. Par. Ser.

4. The fourth use discovers another mistake of theirs , who judge their Conscience good when it is nothing so . With many that is held for the best Conscience , that is most still , quiet , and sleepie ; as ignorant people think of a Minister , he is the best Minister who is the good neighbour , the quiet man , who troubles none , even he in whose mouth is no reproofs . Whereas the Prophet saith , They who bless the people , cause them to erre , and they who are called blessed of them , are destroyed , Isai. 9. 16. and 3. 12. The blinde lead the blinde into the ditch . But a man may have so much of this Peace till he be the worse again : He may have this Peace too soon , he may have it too long . There is a Peace of Satans giving , Luk. 11. 21. As there is a sword and variance of Christs sending , Luk. 12. 51. The kingdom of God is righteousness , Peace , and Joy in the holy Ghost , Rom. 14. 17. The kingdom of Satan is ignorance , and peace , and joy in unholy courses : yet this is the Conscience which most men call good , if it be Pacatè bona , they care not though it be malè Pacata . Cain desires his Conscience would be quiet , therefore he sets upon business of building , and travells to go from his discontents . Saul makes use 1 Sam. 16. 16 , 17 , 23. Act. 24. 25. of musick . Felix would stop his present trembling by an abrupt diversion . I will take another more convenient season purposely for this Meditation . Judas would fill up the mouth of hell and clamours of Matt. 27. 3 , 4 , 5. Conscience with loud and bitter Confessions , fearfull Exclamations , and plenarie Restitution . Some call for wine , and Mirth to cheer themselves against a day of slaughter . All James 5. 5. which is like the drinking cold water to one who is in a feaver , who for the present findes relief , but his feaver is increased thereby .

There are four Quiet Consciences , and never Four ill quiet Consciences . 1. The ignorant mans conscience . Luk. 11. 44. an one of them good :

1. The ignorant mans Conscience is quiet and still ; and as the blinde man eates many a hair , and drinks many a flie ; so these know not that they do evil , no more then the graves are aware who goeth over them . Blindeness of minde makes men past feeling , when they commit all uncleanness with greediness . Ephes. 4. 18 , 19.

Abimelech talks much of his Integritie and Gen. 20. 4 , 5. Vprightness , and stands much upon his Conscience , when all was but moralitie or ignorance . Without knowledge the Conscience cannot , as without Conscience knowledge is not good . The Scripture somewhere cals Knowledge the Key , but if Knowledge be the Luk. 11. 52. Key , Conscience must be the Lock . The one must be made fit to the other , therefore Paul cals Good Knowledge , the Knowledge according to Godliness . Now what is a Lock Titus 1. 1. good for without a Key ? what Conscience good for without Knowledge to open and shut , to lock and unlock it ? and what is the Key good for without the Lock ? Get both Science and Conscience .

Glorie not that thou hast got a quiet , that is a blinde , deaf , silent , and speechless Conscience . The dumb and deaf spirit was the worst spirit to cast out of all the evil spirits wee read of in the Gospel , Mar. 9. 25 , 26 , 29. The other roaring devils were more easily ejected . Better a roaring , raging , and racking Conscience , then a dumb Conscience . Mar. 1. 23 , 26.

The second Conscience that is quiet , yet 2. The unawakened conscience not good , is that Conscience that was yet never well awakened . But sin lies at the door like a Mastiff asleep , and makes no noise . Here is quiet indeed , but a dangerous quiet . This Conscience either is given over to sleep a perpetuall sleep , as God threatens Jer. 51. 39 , 40. In their heat I will make their feasts , and I will make them drunken , that they may rejoyce , and sleep a perpetuall sleep , and not awake , saith the Lord . Then will I bring them like lambs to the slaughter . This sleepie Conscience makes a man like Nabal when he went drunken to 1 Sam 25. 36 , 37. bed , unsensible of any danger ; yet is it a great Judgement to be thus drunken with sin , to rejoyce and sleep a perpetuall sleep , and if these go sleeping to Hell , which is to die like Lambs , as the world saith , The judgement is the greater . Or else this Conscience now asleep will arise and crie out like a Isai. 42. 14. travelling woman , it will destroy and devoure at once . Sin will not alway be kept out of doors , but will break in and lie down with thee in thy distress , Job 20. 11. Josephs brethren had their Consciences asleep long , but at last it awakened , and stared in their faces , and made them tremble . Jonahs Conscience was once asleep in the midst of his sin , when he was out of Gods way ; he was asleep also in the midst of the storm , but God would have him awakened ere he had done with him , He shall be cast out of the Storm into the Sea to awake him , and out of the bellie of the Sea into the bellie of the Whale to awake him , and out of the Whales bellie into the Bellie of Hell , and there he awakes : And there he cries , Out of the bellie of Hell I Jonah 2. 2. cried , and thou heardest my voice . Awakened , guiltie , staring Conscience is Hell opened , here is crying in this Hell , and there may be hearing and mercie for these : These are indeed in Purgatarie , and for such souls praiers may be made , Ex hoe inferno redemptio . But the sleeping Conscience is hell shut up , and sealed ; there is no crying , and therefore no hearing . When Peter was asleep , though he had a guard set upon him , and was laid in irons , and had the doors shut , and the Keepers before it , and the warrant sealed for his Execution the very next day , he was quiet , but all that while in Durance and Danger . But when he was to be delivered from the danger , the Angel comes , and not onely opens the doors , as if to carrie him out in a sleep , but he smites him , and awakes him , and warns him , and hastens him , and leads him , and leaves him not till he come to himself . Act. 12. 6 , 7 , 8 , 11.

How many men are there who use all art to charm Conscience , and to make it drunk , that they may bee rid of it , as David did to 2 Sam. 11. 13. Gen. 38. 23 Vriah , or as Judah concerning Thamar , Let her go , enquire no more after her , least we be ashamed . But Conscience may bee snib'd , cannot be extinguished ; oppress it you may , suppress it you cannot ; it will lie at the door , and will not be gone , or beaten away ; Vriah slept at his masters door , and was at 2 Sam. 11. 9 , 13. Gen. 38. 24 , 25. hand , Tamar proves with childe and Judah must father it .

How do men ordinarily bless themselves in their quiet Consciences , and reckon of no hell but in an unquiet Conscience , whereas the still Conscience is the worst hell . What pains do many take to make themselves Conscience-proof , and their Conscience hell-proof , that they may not be tormented before their time ? They do by hellish magick make their Conscience as impenetrable as the young man had by his charms made his bodie , whom Luther said he saw thrusting a naked sword with all his might against his naked Vidi ipse ego adolescentem , qui stricto gladio in ventrem nudum fixo , tam validè urgebat adversum scipsum , donec capulus reversus copulare●ur acumini super ventrem , & nihil laesus , gladium rursum remisit . Luth. Conc. in 1m. Praecept . bellie with that force , that the point bowed to the hilt again , yet was the wretched young man not hurt at all .

The charmed quiet Conscience is the unsafe Conscience , the troubled is the better ; where the strong man is disturbed , and angrie , and resisted . Then the flood is cast out of the Dragons mouth , when the woman is delivered , to drown her and her childe , Revel. 12. 15. The Dog never howls till he be shut Mr Rutherford . out of doors , said a learned Divine , nor doth Satan rend , and tear , but when hee is going out . Mark 9. 26.

The third ill quiet Conscience is the deluded 3. The deluded Conscience . Conscience , the Conscience deluded by Satan or his Instruments dreams nothing but visions of Peace , Luke 11. 21. Lam. 2. 14. When the strong man armed keeps possession , All is peace . As in a town close besieged , and beset round with the enemie , the commander within labours to keep them in blinde obedience , and at hard dutie by concealing from them the enemies strength , their own weakness , and want of provision , and is vigilant in preventing any Intelligence with the enemie as long as possibly he can , till either necessitie force them to quit the service , or they without shoot in arrows with letters , giving notice how they are bonght and sold ( by their Commanders for their own ends ) and offers of mercie , and fair quarter upon submission , and coming in , or of putting all to the sword without mercie , if they still stand out . Then do the souldiers and inhabitants resolve to rise up against such a Commander , they seize on him , and to make their own peace , throw over his head , as they 2 Sam. 20. 22. did Sheba's once in such a case . Such is Satans policie to keep poor souls in obedience , by promising them securitie , till God in his mercie be pleased to shoot in arrows of deliverance upon submission , or of destruction upon contempt of grace offered . Then doth the soul rise up against Satan , resolves to seek out for his own safetie by casting himself on the mercie of God , and will go out though he die for it : for he sees he is a dead man else if he fit still . Ahab deluded speaks 1 Kin. 22. 27. of nothing but Peace and victorie , Keep Micajah in prison till I return in peace . Satan was a lying spirit to entice him to go on that he might fall . Micajah shot in an arrow of deliverance , if he would have submitted , I saw all 1 Kin. 22. 17. Israel scattered , let them return every man to his own house in peace . Ahab stood out still , and would go on . The next arrow was an arrow of destruction , a fatal arrow came and pierced ver. 34. his armor in the joynts of it . He was now a dead man .

The whole world is full of quiet Consciences , because full of deluded Consciences . The Angels account when they returned was , That they walked to and fro thorow the earth , and behold all the earth sitteth still , and is at Zech. 1. 11. rest . The most of men are setled on their lees , and have this belief in their heart , That God will neither do one thing or other , neither good or evil ; what-ever men do , Zeph. 1. 12. How ordinarie is it for most men to flatter themselves in their own eyes , and to say , I shall have peace still , though I adde drunkenness to thirst . Deut. 29. 19 ? No observation among all the Proverbs is more often verified then that of Every mans way being good in his own eyes , when the end thereof proves the way of death . Prov. 14. 12. and 16. 25.

Yea there be many that live and die in this condition , and go away without any horrour and roaring of Conscience , whom the world calls blessed , saying they die like lambs , having no bands in death , nor trouble upon Psal. 73. 4. Conscience . Whenas they die rather like Salomons oxe , who goes to the slaughter , or the fool who goes to the stocks , when neither is aware . Prov. 7. 22. Or if you will have them die like lambs , like Jeremie's Lambs they die , Jer. 51. 38 , 39. They are drunken with delusions , and sleep a perpetual sleep before they die therefore they rejoyce , and are secure , but I will bring them like lambs to the slaughter , &c. saith the Lord ▪ And they shall not awake till they are awakened in hell . It is given to him to be in safetie for a little while , saith Job , and he resteth in it ; but they shall be cut off as the tops of the ears of corn . These Job 24. 24 persons die so securely , not because the sting of sin is taken out , which were their happiness , but because the sting of Conscience is taken out , which is their miserie . This is therefore a dangerous quiet Conscience . Let me rather die the most dreadful death of the righteous , then the most hopeful and easie death of the wicked ! Happier a thousand times to be fetcht away in an instant in Elias his fierie 2 Ki. 2. 11. charet , and in a whirlwinde into heaven , then to have Nabals lingring fit of the stone , and to 1 Sam. 25. 37 , 38. lie ten daies before his death as if he had been asleep : When these are interred wee may as well say , Stone to Stone , as Earth to Earth , and Dust to Dust .

There is another ill quiet Conscience still , 4. The hardened conscience which is the hardened Conscience . This treasures up wrath against the day of wrath , Rom. 2. 4 , 5. The hypocrites in heart heap up Job 36. 13. wrath , they cry not when God smiteth . Then this there is not a greater plague on Earth , or Judgement in hell ; It is a sin that hath as much miserie , and a miserie that hath as much sin in it as can be imagined .

Now there is a six-fold hardness of Conscience , A six-fold hardness . as you may observe so many several expressions in the Storie of Pharoah's heart-hardness .

1. There is a natural hardness , and insensibleness 1. Naturall hardness . in Conscience , which is part of the sin and punishment of Original sin , which is in all alike . This is that heart of stone which is in all , till by Regeneration it be changed into an heart of flesh . This made Paul say he Ezek. 36. 25. was alive once without the Law , Rom 7. 9. His heart had then this hardness on it , he saw no such sinfulness in sin as afterward , therefore did he apprehend no danger . Thus Pharoahs heart was at first before ever Moses came . It might be said Pharoahs heart was hard by natural and original hardness .

2. There is an attracted and acquired hardness , 2. Attracted voluntarie hardness . Acquired by the crebrous and iterated acts of sin which by degrees by the latent deceitfulness in it , and the secret curse of God upon it withall , brings the soul over to a dedolencie , and unsensibleness , therefore doth the Apostle warn some , Heb. 3. 13. To exhort one another daily , least the heart be hardened through the deceitfulness of sin . And he doth report of others , Ephes. 4. 17 , 18 , 19. who by walking in the vanitie of their minde , had the understanding darkened , being alienated from the life of God through the ignorance that is in them , because of the blindeness ( or hardness ) of their heart , who being past feeling have given themselves over to laseiviousness , to work all uncleanness with greediness . Where you have the steps by which the poor soul goes down to hell , and the blinde winding-stairs by which you are going down to the chambers of death , if you take not heed . 1. The first step is vanitie of minde ] Therein we commonly think there is little hurt , Thought is free , Phancie will be working , &c. So long as we do no evil , or speak not vainly , what would you have us do ? Remember that vanitie of minde is the first step to Hell . 2. The second step is Darkness of understanding ] which ever follows upon vanitie of minde , and this darkness of understanding leads you to the third step Alienation in affection from the life of God , having the understanding darkened , being alienated from the life of God . ] Alienated actively on their part , they loathing God , a sinfull alienation . And alienated passively , and on God's part , His soul abhorring them ; Zech. 11. 8. a Judicial alienation . 4. This alienation leadeth to more darkness still , and Excaecation , stricken with blindeness of ignorance ; One sin begets another in infinitum , Darkness of Understanding caused heart-alienation from God , That again produceth ignorance ; alienated from the life of God through the ignorance that is in them . ] 5. This ignorance leads next step to hardness , not naturall and simple , but double and judicial , because of the hardness of their heart ] 6. This hardness carries you on next step to insensibleness , who being past feeling ] 7. Insensibleness brings on Desperateness , being past feeling they have Given themselves over . ] Here you may give them over for lost , when they come once to this seventh step to give themselves , or sell 1 King . 21. 25. themselves , as Ahab did to work wickedness . Here is their love of sin , they give themselves over to it , when nothing is to be gotten by it . 8. This desperateness leads to brutishness , and turns a man into a beast . They give themselves over to lasciviousness ] They have 2 Pet. 2. 14 Jer. 5. 8. Rom. 13. 13. Phil. 3. 19. 2 Pet. 2. 12 Eyes full of adulterie , and are like fed horses in the morning , neighing after their neighbours wife ; their life is chambering and wantonness , their bellie their god , their end destruction , like beasts they live , like beasts they die , which are made to be taken and destroied . 9. This brutishness leades to laboriousness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To the working of uncleanness ] They will labour as a horse in a mill to commit iniquitie , They draw sin with cords , and iniquitie with cart-ropes . Isai. 5. 18. As in a gracious heart , love of God puts upon any labour for God , so love of sin makes men drudges to their lusts and to the Devil . 10. This laboriousness next step carries them to unsatiableness , which is the next step to Hell ; They gave themselves over to work all uncleanness ] nothing comes amiss to them , so it bee uncleanness , All uncleanness , Rom. 1. 23 , 25. in sinful though natural acts , and in more sinful , unnatural acts of uncleanness . 11. And lastly , this insatiableness leads into the midst of Hell which is delightfulness in sin , and there it leaves him , to commit all uncleanness with greediness ] what can be worse in a Devil ? Thus have we shewed you the eleven steps of Satans Ladder , That reacheth from the Top of sin to the Bottome of Hell , and tels us by what degrees a man is transformed into a beast at first , and into a Devil at the last .

And thus do you see the second kinde of hardness of Conscience , following upon the former . Thus it is said of Pharaoh , that Pharaoh hardened his own heart , Exo. 9. 15 , 32. Adding to naturall hardness , voluntary , attracted , and augmented .

3. Then is there left nothing but Judiciall 3. Judicial hardness by Seducers . 2 Thess. 2. 10. hardnesse , such are all the foure following kindes . As that then is the Conscience or heart further hardened by Impostors and Seducers . Thus it is said further , that Pharaoh's heart was hardened by the Magicians , Exodus 7. 22. The Magicians turned the waters into blood by their Inchantments , and Pharaoh 's heart was hardened &c. God gave them over to worke their lying wonders , and gave him over to believe their lies , and to be hardened by them . God doth still the same in his just Judgement to this day , giving men over to strong delusions , to believe a lie , who had cast off the love to the truth , whereby they should have been saved . In this respect it is that God is said to lay a stumbling-block before the Apostate , Ezek. 3. 20. to deceive the false prophet , Ezek. 14. 9. And to have put a lying spirit into the mouth of all Ahab 's Prophets &c. 1 King . 22. 23. This is a Judiciall and fearfull hardness following upon the voluntary and attracted .

4. Then is there a Ministeriall hardening , 4. Ministeriall hardning . God lets men injoy the Gospel , and the means of Grace , but they having added to naturall hardness of heart voluntary , and to contempt of truth their love of errour , God sends leannesse into their soules , under fatness of Ordinances , barrenness under fruitfull Ordinances . Go tell this People , saith he Psal. 106. 15. to Isaiah the most Evangelical Preacher under the old Testament , Isa. 6. 9 , 10. Hear ye indeed but understand not , and see but perceive not , make the heart of this People fat , and their ears heavy , and shut their eyes &c. Then doth the preaching of the Apostles themselves prove but a savour of death to death , 2 Cor. 2. 16. Then doth the best Gospel Preacher become but a hardening preacher ; hard he found them , harder he leaves them ; asleep he found them , asleep leaves them ; deceived he found them , and he cannot undeceive them . Thus Moses also hardened Pharaoh's heart , viz. accidentally and occasionally Pharaoh grew worse and worse by every precept , by every reproof , by every sign , by every plague , by every deliverance , and by every mercie .

5. Besides these there is a most dreadfull 5. Divine hardning . hardening of God's part , a Divine hardening , a Poenal hardening by Divine Vengeance : This God calls the sending of all his plagues upon the heart , Exod. 9. 14. A heart hardened by the curse of God , is an Epitome of all plagues in the world ; yea all the plagues of Exo. 10. 1. & 20. & 27. hell are in it . Thus is God said often to have hardened Pharaoh's heart , which what it doth particularly implie , I shall not here enquire : How far God doth act in the Judiciall hardening of a sinner to sin , yet is not the Authour or approver of the sin . It cannot be meant that God doth infundere malitiam , but that he doth not infundere mollitiem . Thus is God said to lay stumbling-blocks before men , Eze. 3. 20. as was said before , to blinde their eyes , to harden their heart , that they should not be converted &c. Joh. 12. 40. To send strong delusions upon men , 2 Thess. 2. 10. To give men over to vile affections , and to a reprobate minde , Rom. 1. 28.

All these five forementioned Consciences may be quiet and still Consciences , but are wretched and unhappy in their quietness .

Lastly , none will make question but there 6. Satannicall hardning . is another who had a prime hand in hardening Pharaoh's heart , viz. Satan , though it be never said expresly that Satan hardened Pharaoh's heart . But certain it is , that Satan hath his first or second hand in every sinfull act , and had a hand in the first hardening to the last . He brought in the first naturall hardness , he brings on from that to voluntary hardness , he subornes Deceivers to harden further ; he steals away the Word , when the Gospel preached Mat. 13. 19. should soften . And when God hath tried all means , and finds men desperately wicked , having pleasure in unrighteousness , he gives over striving any longer ; then comes Satan with full Commission of power , and efficacie of lies and errors , to perswade and prevail also , 1 Kin. 22. 22.

The like expressions the Scripture also useth as touching the spirituall blindness of minde : 1. We are said to be born blinde , blinde we are naturally in spirituall things . 2. Then to close our eyes wilfully , Matth. 13. 15. 3. To have our eyes closed Ministerially , Isa. 6. 9. 4. To be led blindfold by Seducers , The Mat. 15. 14 blinde leading the blinde ; those blinde whose eyes God hath put out , leading such blinde whose eyes themselves have put out . 5. Then doth God close mens eyes Judicially , Joh. 12. 40. Rom. 11. 8.

And lastly , Satan is said to close the eyes of them to whom the Gospel is hid , 2 Cor. 4. 3 , 4.

Now to end this Discourse , the world is full of Consciences that are bardened , either by naturall , or voluntary , or Judiciall hardness ; Judicially , I say , either by godly Ministers accidentally , or by wicked Seducers purposely , or by Satans instigation , or by Divine indignation , But howsoever it comes , all these are quiet Consciences , and the more hard the more quiet , the less trouble and noise is in the Conscience , the less life and soundness ordinarily . This Conscience is quiet till the worse again .

We all complain the world is hard , and that times were never more hard , and less quiet , and never more full of troubles . Thus all complain . But God complaineth , men and Consciences were never so hard , though never more quiet and less troubled for sin under Gods wrath , fearfull judgements , mighty signs , wonders , temptations , deliverances , confusions , and the hewing of his Prophets , and Deut. 29. 3 , 4. Hos. 6. 5. his own slaying us by the word of his mouth , and melting us under Mercies , Ordinances , and offers of his Grace , and intreaties of his Ministers , yet do we as our stiff-necked and uncircumcised-hearted Acts 7. 51. Fathers , alway resist his Grace and Spirit , till there is almost no remedie . Therefore 2 Chro. 36. 16. no wonder for all this his anger is not turned away , but his hand is stretched out still , Isa. 9. ult.

Yet there is a quiet Conscience that is a good When quiet Conscience good . Haec est bona & tranquilla Conscientia eorum qui carnem spi●●●ui subdiderunt , qui cum his qui oderunt pacem sunt Pacifici . Bern. Par. Serm. Conscience , when it is purified as well as pacified , as was said before , when it hath done all his four Offices , and speaketh peace , that is a happy peace , and when it hath those ten properties of good Conscience before spoke of ; viz of faith , of puritie , of sinceritie , of inoffensiveness , and of charitie , and when it is a well sighted , well spoken , and an honest dealing Conscience , when it is rightly tender and rightly hardy , and after all these speaketh peace . This is the onely right peace of Conscience , the peace that passeth understanding .

5 Vse . The fift use is to discover another ordinarie mistake in men , who are apt to judge a troubled Conscience a good Conscience , and for no other reason , but because troubled . These are the third sort of men who are mistaken in judging of Conscience ; these are as much out as the former , they judged Conscience good , because quiet ; these on the other side say , I have a good Conscience , because I have had troubles in Conscience , therefore I hope the worst is past , bitterness of death and hell is over . But so had Cain , and Ahab , and Judas , and Simon Magus . There is Conscientia mala turbata , as well as mala pacata . Thou maist have had great horrour , and a dreadful sound in thy ears , yet onely felt Job 15. 21. the beginning of sorrows , Eccles. 9. 3. The wise man saith , that there are they whose heart is full of rage and madness while they live , yet after that they go to the dead and damned , out of one hell they go into another , and out of one Ex inferno ad inferuum Eze. 15. 7. fire into another . Then is Death and Hell cast into the Lake of fire .

Now there is a troubled Conscience which is not the better for it . And there is a Conscience troubled again , then which there is no better .

The ill troubled Conscience is known by 3 Marks of an ill troubled conscience . these three marks : When those troubles have an ill originall or rise , whence they take their beginning . 2. When there is an ill carriage and frame of spirit under them . 3. When an ill course is taken to remove them . Then from first to last these troubles are evil troubles .

1. Troubles are then evil , when the root is 1. When proceed from an evil root and cause . evil whence they spring . Ahab is much troubled , till he is sick again , not because his covetous lust is unmortified , but becaus unsatisfied . Amnon is sick because his brutish lust is nor satisfied . Herod was troubled in his minde , Mat. 2. 3. when he heard Christ was born . But no good trouble this , it had no good spring , but came from hence , that he feared he should be disturbed in his Dominion , and his usurped power should be abolished . So Prov. 4. 16. There be they that cannot sleep if they have done no mischief all day . These troubles are not from sin , but for it , that they may effect it . Hell is full of such troubled spirits . This is indeed the Devils trouble , The unclean spirit going thorow places , where there is no good to be done ( for his purpose ) seeketh rest , but findeth none . This is cum diabolo conscire , or consentire , and may be called the Devils Conscience .

2. When if it be at all for sin , it is not so much for the intrinsecal evil and sinfulness that is in sin , as in regard of the eventuall and consequential evils that attend sin , and the punishment that follows . Thus Ahab after his sin is troubled , walks heavily , puts on sackcloth , and is humbled , and fasts , and lies in sackcloth , 1 King . 21. 27. But all this ado is not for grief of the sin committed , but for fear of the punishment threatened . So did Cain crie out because of his punishment , Judas because he must be damned , Magus desires praiers that none of those evils told him of by Peter should come upon him , and Act. 8. 24. there was all his trouble . This is to be troubled for Hell , not for sin . Hell it self is full of such troubled Consciences , where there is continuall weeping , wailing , and gnashing of teetb for their pains , but not the least Repentance for their sins .

2. When the Carriage under the troubles 2. When attended with an ill carriage under it . is evil , then it is an evil trouble , as 1. when the man doth rage , and swell , and storm under the stroke of God , but his uncircumcised heart is never a whit broken , to accept of the punishment of his iniquitie . Cain was troubled enough at his sentence pronounced by God , he was not troubled aright ; it was not at all for his sin , nor did he at all humble himself under the just sentence of God , but rageth and stormeth at his punishment , My punishment is greater then I can bear . So those Isai. 8. 21 , 22. who fret themselves , curse God , and King , and all that comes in their way ; And they look upward and downwand upon the earth , and behold trouble and darkness , and they are driven to darkness .

2. When you see a man go on in sin under his Troubles , these are ill troubles . Eelix sometime trembled while Paul was at work upon his Conscience , but all this trembling did no good upon his Conscience . Paul left Felix as he found him , an incorrigible sinner , sinning against checks of his own Conscience . And Felix left Paul as he found him ; He could not be moved ere the more to do Act. 24. 27. 1 King . 12. 33. 2 Chron. 28. 22. him Justice ; Felix left Paul bound . Jeroboam was as ill , and that wicked Ahaz much worse after judgements upon them . Simon Magis waxed worse and worse after that warning given him by Peter . Hell is likewise full of such troubled Consciences , there is continuall sorrowing , but yet continuall sinning . Rev. 16. 11. & 9. 20 , 21. They gnaw their tongues , because of their pains ; yet blaspheme God with their tongues , and repent not to give him glorie , as they Revel. 16. 11. It is not the thorn in the hand throbbing and burning which makes the hand well , but the pulling of it out .

3. Those are ill troubles whose cure is 3. When an ill cure sought . evil , or when an evil course is taken for their removal , as , 1. When men go to outward means to remove an inward grief , and go not to God ; Cain goes and travels first , leaves his Countrey , to see if he can leave his sting of Conscience ; he afterwards settles himself to emploiment in building , but Cain carries his hell with him . Saul while his ill fit is on him sends for David , and seekes to still his distempered spirit by his musick , An ill Diversion doth but Prorogue , not end the disease . It is like the casting of water upon the outside of the house , when it is all of a flame within ; or like the going to the fire in a melancholy Quartan Ague , to get outward heat , when the cold is inward , and the man shaketh before the fire , his Aguish fit is thereby increased , and made more violent .

2. When men again rest in the Outward use and observation of Religious means , without any inward change of heart , and a thorow-Reformation of life . Ahab humbles himself , fasts , mourns , puts on sackcloth , goes softly . All good , but all this not enough ; Good to do these , not to rest in these : Ahab was Ahab still , no inward change at all in him . Judas is full of inward horrour , he makes an outward confession of his particular sin , makes plenarie Restitution of what he had sinfully gotten , but there he rests , he goes not penitentially to God ; he goes not fiducially to Jesus Christ , whom he had sold , or given up all his former interest in : but all this he doth to stop the mouth of Conscience , and to dead that hideous noise that was within . Thus do we see others taking up duties often , and here they rest : They fast , pray , read , hear more then formerly ; all to gratifie Conscience , and keep it from grumbling and clamor . Somewhat they do , all they do not , that they should do . All this to a sin-troubled Conscience is no more to the cure of it , then a draught of cold water inwardly , or pouring cold water outwardly on a bodie burning in a feaver ; It may allay at present , but removes no part , or cause of his disease .

These torment , and task themselves , turning themselves up and down , as Solomons sluggard on his bed , or the door turning on his hinges ; there is no departure from Pro. 26. 14. the bed , or from the door-Post . So is here much turning , no returning : therefore Jeremy calls all this but gadding , a wilde and disorderly gadding , not a regular going , or penitent returning , Jer. 2. 36. Why gaddest thou about so much to change thy way ?

Thirdly , which is much worse then the former , when men have recourse to Diabolical and sinful means , as Saul goes to the witch , 1 Sam. 28. 7 , 8. 2 King . 1. 2 Abaziah sendeth to Baalzebub to enquire , sendeth not to enquire of God . Belshazzar in his perplexitie sends for the Magicians to give him comfort . Dan. 5. 7. To such as take these courses the Prophet speakes . Isai. 47. 12 , 13. Stand now with thy inchantments , and with the multitude of thy sorceries , if so bee thou shalt be able to profit thy self . Thou art wearied in the multitude of thy counsels . Let now the Astrologers , the star-gazers , and monthly Prognosticators stand up and save thee from those things that shal come upon thee . These all die in their sin , and perish as Ahaziah did , because they go 2 Ki. 1. 6. to Baalzebub , not to God , and never come away with more comfort then Judas had at the High Priests hands , when hee must go tell them what he wanted , and what he felt . He might go and die of despair for all they could say or do to him . The stroke is from Gods hand , the cure must bee from the same hand . These should say Hos. 6. 1. Come let us return to the Lord , for he hath smitten , and he will heal us ; he hath broken , and he shal binde us up .

Lastly , which is worst of all , when men despairingly give over all hopes , and all use of means , saying , There is now no hope . This latter Jer. 2. 25. & 18. 12. evil in putting away Gods mercie , is worse then all the former , in abusing and defiling Gods mercie ; As Tamar said to Amnon ; this latter evil in putting me away is worse then the former . This was Cains case , I am 2 Sam. 13. 16. Illa desperatio quae in hac vita tollit omnem spem , quae ex Dei gratia potest oriri , non tantum est aerumnosè , & molestè mala , sed & vitiosè . Ames . sentenced , I must be damned ; I am accursed , I must bear it ; God hath no mercie for me , and none will I ask him . Out he goes from the Presence of God , full of black despair , his countenance is cast down , and he that was of late too stout to speak to his brother Abel , is now as stout and sullen , he will not once open his mouth to speak to God for a pardon . So likewise Judas confessed , repented , restored , but despairing of mercie never once went to speak with Christ to finde mercie . So also Magus whom Peter bade Repent and pray , then perhaps his sin might have been forgiven him . Hee never made one Praier , or so much as once set upon the work of Repentance . This is trouble of Conscience that Hell is full of . This the most desperate trouble in the world , when one shall cast himself away wilfully , and say , This evil is of the Lord , 2 King . 6 ▪ 33. why should I wait , or pray , or repent , or believe , or read , or hear , & c ? This is to forsake our own mercie . A childe of God may sometimes bee Jonah 2. 8. overwhelmed with troubles , but he is still driven to God thereby , not from God : He saith , I am distressed on every side , yet I am 2 Cor. 4. 8. not in despair : To despair I have cause in respect of my own desert ; To despair I can never have cause in respect of Gods mercie , and Christs Redemption . In distress I am , in Hell I am not , therefore I may yet seek and obtain mercie . In the bellie of hell I may be , yet I will look up to Gods Temple , and Mercie-seat , as Jonah said ; what though I cannot believe ? Jonah 2. 2. yet I will not despair ; though I cannot pray , yet I will look up . Though I cannot get out of the bellie of hell , yet God can bring me out , and can make the Whale land me , and make all tempests and dangers to be means to preserve me . Though I have sinned against the Grace , the Gospel , the Promise , and the Spirit , yea against Christ Jesus , yet have I not sinned nor can I above and beyond the help and saving benefit of Grace , and Gospel , and Promises , and of Christ and his Spirit .

Now there is also a troubled Conscience , then which there can be none better , it is the Sacrifice of Sacrifices which God will not Psal. 51. 17 Isai. 57. 17. & 66. 2. despise ; it is the Temple of Temples , in which God hath promised his residence ; it is the Holy of Holies , in which the Mercie-seat of God is placed .

And this trouble of Conscience is then Six notes of a good troubled Conscience good when you see these six notes there :

1. When this trouble is rather for sin , then miserie ; when the soul crieth out Lam. 5. 16. Wo to me , for I have sinned ; Thus was repenting Ephraims case described , He smote Jer. 31. 19. his hand on his thigh , because the sin of his youth lay heavie upon him , which was more then if he had cried out ten times more , because the hand of God had lain heavie upon him .

2. When in this condition the poor troubled soul doth confess , bewail , and lament his sin . Psal. 51. 3. My sin is ever before me , I will acknowledge my sin , &c. What shal I say , Oh thou Job 40. 3 , 4. preserver of men : for I have finned ? Job 7. 20.

3. When upon such confession and bewailing of sin , he forsakes it . Prov. 28. 13. The Promise of Mercie is to such . Such a troubled soul saith , Behold I am vile , what shall I answer thee ? I will lay my hand upon my mouth . Once have I spoken , but I will not answer ; yea twice , but I will proceed no further .

4. When not onely sin is forsaken in respect of the outward act , but the heart is changed and mortified to the love of sin : when God hath hidden all pride from man , Job 33. 17. by means of all his trouble ; this is a good trouble , when the sin-troubled soul saith , I finde now more bitter then death the woman whose heart is snares and nets , and her hands as bands , whoso pleaseth God shal be delivered from ber . Eccles. 7. 26.

5. When the heart is not onely changed from the love of sin , but is carried out to seek after Christ for rest , and Righteousness ; when Mat. 11. 29. Zech. 13. 1. Joh. 3. 14 , 15. we go to this Physitian to get rest to the soul , and go to this Fountain to wash away sin and uncleanness . Those are happie stings of the serpent , that cause us to look up to the brazen serpent . And that Pursuer doth us no hurt which doth drive us the faster to the Citie of Refuge .

6. Lastly , when after all this , the Conscience is made more careful , and more tender ever after . Job 34. 31 , 32. Now I have smarted for it , I will no more offend , saith 2 Cor. 7. 11. Optimum est tunc sentiri vermem cum possit etiam suffocari , hic mordeat ut moriatur , & paulatim desmat mordere . Bern. Par. Serm. the right troubled spirit ; That which I see not , teach thou me , if I have done iniquitie , I will do no more . It is an excellent hopefull signe ( saith Bernard ) to feel this Worm of Conscience gnawing and biting ; while it is here biting , it may be kill'd , and when it is biting it is dying . Mordear , ne moriar . Let me rather be bitten , that this worm may after die , then be unbitten that I should ever die . What was Julius Cesars Motto is every Christians in this case . Semel , quam semper . To die at once rather then to languish ever .

The next mistake is of them who think 6. Mistake . they have a good Conscience , but it is an Erroneous Conscience . They pretend to Conscience in some thing , yea more then others , but it is a mis-informed Conscience . The Pharisees made a matter of Conscience of it to take off hearers and followers from Matt. 23. Christ , to make Proselytes to themselves . Paul once thought he could not do God better service , then in persecuting the Apostles , Act. 26. 9. and Preachers of those times , and to disperse the flocks . How far was Saul gone with this disease , when he would make the old Covenant an old Almanack which was made with the Gibeonites ? He would needs be wiser then all his Predecessours , and more Conscientious , and an impulsion of spirit with a pang of Conscience such it was set him on , He did it in his zeal , it is said , to the house of 2 Sam. 21. 2 Israel . But was it therefore good , because he had such a persuasion ? did not his Realm first , and his house at last smart for such an errour , in breaking that Covenant which was at first subdolously obtained , and inconsiderately made ? yet fieri non debuit , factum valuit .

Much was spoken at first of the evil haunts Chap. 2. of this Conscience , we may therefore say the less here , we shall onely adde some of his common Marks whereby it may be discovered ; it is impossible to enumerate all his Wiles , and Exorbitancies : Some and his chief among them wee shall name :

1. His grand and greatest mistake is to leave the Word which is the standing Rule to a rectified and judicious Conscience , and to prefer a Tradition , or some humane invention before an express Precept . Thus did the Pharisees , Matt. 15. 13.

2. Erroneous Conscience leaveth the waters of Siloah , the holy Scriptures , that ran softly , and uniformly , and constantly , and takes extraordinarie Providence for a Rule in stead of Precepts : whereas Gods Providences Deut. 13. 3. Dan. 11. 35 both prospering and adverse are oft more Probatorie then Directorie . To tempt and trie rather then to warrant , or discourage proceedings . But erroneous Conscience imputes his success to his cause , and his cause prospering he entitles God's cause . This was Rabshakehs Divinitie , Am I come hither Isai. 36. 10. without God ? God hath said , Go up against Jerusalem . This was the Divinitie of the Caldeans , Hab. 1. 11. Then shall his minde change ( with his success ) and he shall pass over , and offend , imputing this his power to his God . These are apt to say Jer. 50. 7. We offend not , because they have sinned , and we have prevailed . But if Gods Permissive Providence , and our prevailing success make any thing lawfull , what is then sinfull , that is in our power ? Then were not God's written will , but our will and power ( Providence concurring ) the Rule and Measure of lawfull and unlawfull . But Providences are various and uncertain , Our Rule must be constant and certain . Providence can never be made a Rule ; for first , no Conclusion thence can be certain and infallible , saith the wise man Eccles. 9. 1 , 2. All things come alike to all , &c. so that none can know love or hatred by all that is before him . Secondly , The success which God doth often in his Providence lay out for men is short of mans Expectation , and the most industrious endeavours , Eccles. 9. 11. The race is not to the swift , &c. Thirdly , Gods wise and secret Providence doth oft disappoint and frustrate the expectation of the wisest and the best of men , Eccles. 7. 15. There is a just man that perisheth in his righteousness , and a wicked man who prolongeth his life in his wickedness . The like he saith again Eccles. 8. 14. Fourthly , Providences are various , and full of alternations ; that it were a brutish kinde of Logick to conclude any thing positively thence concerning the minde of God , or the state of man . Then when Paul and all his companie escape their shipwrack , they must be all Saints ; when the Viper is on his hand he must be a murderer now , and when the Viper is in the fire , he must be a God again . All the consequences alike valid . Fit Divinitie this for Barbarians , not for Christians . But Solomon would have us cease from such kind of daring reasonings , when he concludes Eccles. 8. ult. I beheld all the work of God , that a man cannot finde out the work that is done under the sun , because though a man labour to seek it out , yea further , though a wise man think to know it , yet shall he not be able to finde it out .

3. It prefers a supposed fictitious Revelation before written and clear Revelations , as did the deceived prophet 1 King . 13. Now all Divine Revelations coming from the Spirit of Truth , ever are consonant to the word of truth , which is the Rule to trie all Revelations by . 2 Pet. 1. 19.

4. It prefers a strong impulsion from his own thoughts before Gods own thoughts , Jer. 7. 31. God said what they did never came into his minde to approve it , yet would they do it , because it was their Conscience , and it came into their minde . But the strongest impulsion of our spirits , though gracious Spirits , can be no Rule . David had a very strong impression once to build God a house , he consults with Nathan a Prophet , he hath the 2 Sam. 7. 2 , 3. same apprehension of the work , Go on , for God is with thee , yet was it not therefore good in Gods eyes , because good in both theirs . David had another vehement and impetuous Motion to be avenged on Nabal for his inhumanitie , 1 Sam. 25. 22. and uncivilities towards his servants , sent in his name , he backs that motion with an Oath ; yet upon Abigails submission he changeth his minde , blessing both ver. 33. God and her , and the counsell given to stay him from proceeding so fiercely according to the wilde light of an erring Conscience . God did appoint his people under the Law Numb. 15. 39. to wear fringes on their garments , that they might remember Gods written Commandments , and not seek after their own heart , after which they were apt to go a whoring . He that trusteth in his own heart is a fool , the wise man Pro. 28. 26 saith . And Job gives a serious Item in this case . Let not him that is deceived trust in vanitie : for vanitie shall be his recompense . Job 15. 31.

5. Erroneous Conscience interprets difficulties and discouragements as a discharge from dutie . The time is not come , say they , to build the House of God , nor is it any more our dutie ; because the Kings of Persia forbad , and the adversaries hindered it . Hag. 1. 2. But this is the sluggards Conscience when he seeth a lion in the way , Prov. 26. 13.

6. It conceives a fair intention , or a good end may legitimate an unwarrantable action . Now though true it is , That the goodness of the end propounded hath a great influence upon an action to make it theologically good ; yet can no good end alter the nature of an action that is materially bad to mend it . To do the greatest good to an evil end ( as to pray to be seen of men ) and to do the least evil to attain the best end ( as to lie for God ) are Job 13. 7. alike abomination . Our Rule from the Scripture is not to do the least evil to gain the greatest beneficiall good , or to avoid the greatest penall evil , Rom. 3. 8.

7. Lastly , this fool so rageth , and is so confident , that he dare appeal to God , to patronize his exorbitancies , Jo. 16. 3. They think they did God greatest service when they did the Church the greatest dis-service in killing the Apostles . So did Pauls erring Conscience once stimulate him , Out of zeal persecuting the Church , Phil. 3. 6. Jehu could not look upon it as any other then true zeal to God , when he saw himself so violent in rooting out Ahabs house , and Baals priests , Come see my zeal for the Lord , saith he . And were there not fourty zealously enraged against Paul , who had made a religious vow , not to eat again unless they had killed Paul ? Act. 23. 12. Quantum Religio poterit suadere malorum ! what so evil that erroneous Conscience will not call good ? It puts bitter for sweet , and darkness for light familiarly .

7. The next mistake is of them who mistake a scrupulous Conscience for a good Conscience , whenas all their scruples are about minute , and triviall matters , about indifferent or impertinent things , overlooking things of greater consequence ; they stand upon Tythe Mint , Annise , and Cummin , and neglect the weightie matters of the Law , Mercie , Justice , Faith ; Strain at a gnat , swallow a camel , stick at joyning with a Christian Congregation in the commanded duties of publike worship and Communion , but never stick at joining with scorners in sinful communion , or in conforming to the fashions of the world . Surely we may say as Paul to his Ephesians , But ye have not so learned Christ , Ephes. 4. 20 , 21. if ye have heard him , and have been taught by him , &c. These make ado about washing pots , and cups , and outsides , when the heart is brim full of pride , hypocrisie , malice , censoriousness , rapine , and all iniquitie ; scruple rubbing ears of corn when hungrie , but not swallowing a poor widows house . The high Priests were troubled in Conscience , and rent their clothes , when Christ said he was the Son of God ; but when themselves blasphemed Christ , and resisted the holy Ghost , there was then no rending hearts , nor renting garments . When Judas brought back the money and threw it down , they would not once touch it , and into their Corban it must not come , it was the Price of blood now ; but when they drove the bargain with Judas , and told him out that very money , then it was not the price of blood , out of Corban it might lawfully come , but into Corban again it must not go . Oh painted sepulchres , and whited walls !

8. Such again on the other side who think that scruples , and strictness , and tenderness are the onely arguments of an ill Conscience , and that Libertie and bold adventurousness are the best arguments of a good Conscience ; And so all the world is of a sudden become very Conscientious , and our Reformation brought unto perfection ; All men crying , Conscience , Conscience , Libertie , Libertie . But shall we go down and see , whether they have done altogether according to this crie ? Gen. 18. 21. Is this the onely good Conscience that the world hath left ? Must wee needs leave Jordan , and go wash in Abano and Pharpar , that we may be clean ? Must we beat down one altar , and set up many altars , going the clean contrarie way to Hezekiahs Reformation , to make sure that our Reformation shall not be Legall , must we say , that uniformitie is the onely slaverie ? That one heart , one waie , one faith , one Baptisme , and one Table of the Lord is too little under the Gospel . That Jerusalem is not the place ; it is too much to meet all in one place ; Dan and Bethel may do as well ; private places are as good as publike ? The meanest of the people as fit as the most learned ? Well we see the one part the worse part of that prophecie , fulfilled Micah 4. 5. for all people will walk every one in the Name of his God ; when shall we see the other and better part fulfilled which followes , And we will walk in the Name of the Lord our God for ever ? Shall this serpent Libertie eat up all our other Rods ? Must all the legitimate sons of Gideon be slain , that way may be Judg. 8. 31. & 9. 18. made for the son of an harlot , or Concubine , a bastard son to reign alone ? Must Faith , and Charitie , and Puritie , and Sinceritie , and Patience , and Honestie , and Inoffensiveness of Conscience All go , and shall we content our selves onely with Libertie ? We have fought a good fight , and made a good warfare , while we have put away Faith and old good Conscience , and have left Hymeneus and Alexander free leave to spread their blasphemies , if they please , no fear of being ejected the Church , and delivered up to Satan : It is well for them that Paul and Timothie are dead , and gone .

In Jeremie's time when Nebuchadnezzar lay before Jerusalem with his Armie , they would make a self-denying Covenant , to provide Jer. 34. for the Libertie of the poor servants , they made it solemnly , They cut the calf in main , and went through the parts of it , they made it , they kept it , God diverted the danger , they had their end , All was safe and quiet . They would then be at Libertie from their late Covenant ( All Covenants binde but pro tempore with some , and serve to binde God to us , not us to God again ) God brings back the enemie , returns their fear afresh . And then serveth them in their kinde , Libertie they would have , from Conscience , from Covenants , from bonds of dutie . They shall have Libertie enough . Behold , saith the Lord , I proclaim libertie to you , a libertie to the sword , to Jer. 34. 17. the famine , and to the pestilence . So may not the Lord say in his anger to such as are all for Libertie , I proclaim Libertie to you , to sins , to errors , to strong delusions , and swift destruction ? Go and serve ye every one his own idols , Ezek. 20. 39. walk ye after your own hearts lust ; were not this libertie our greatest servitude ? were it not much more signe of Grace and Favour , if God should rather say as it is in the same Chapter , That which cometh into your minde shall not be at all , I Ezek. 20. v. 32 & 37. will ere I have done with you cause you to pass under the rod , and bring you under the bond of the Covenant . Yet there is a good Libertie of Conscience that we should contend and labour Right Libertie of Conscience . for : And that is ,

1. To free our selves from humane additions to Divine Institutions , to free Conscience from humane impositions , inventions , and observations in matters of Religion , Gal. 5. 1.

2. To have the Conscience set free from all guilt of sin before God by the bloud of Christ , Heb. 9. 12 , 13 , 14. and 10. 1 , 2. 18 , 19 , 20. This is the Highest Libertie of the Gospel .

3. Libertie from sin , not to sin . Where the Rom. 8. 2. 2 Cor. 3. 17. Spirit of God is there is libertie indeed , but from sin the Apostle means , not to sin ; a libertie from the yoke of Satan , not Christ's . To be free from sin , and servants stil to righteousness , Rom 6. 18. but not to be servants of sin , and free from righteousness , ver. 20.

4. Libertie from perplexing scruples , which are then removed when the heart is established Heb. 13. 9. by grace , and the Conscience settled by the Word of God .

5. Libertie from former fears , horror , and troubles of Conscience . Heb. 2. 15. Christ Jesus came to deliver and set free them , who through fear of death were all their life time subject to bondage . And if the Son make us thus free , then are we free indeed . Joh. 8. 36.

But this libertie to be free from the yoke of dutie , and from the fear , and grief and sense of sin is the libertie of Hell , which the devils contend , and suffer for , not the libertie of Heaven , which the Angels enjoy in the most perfect measure . Their Libertie is a Libertie from sin , and fear , and wrath , and bell , not a Libertie from Grace , and Dutie , and They could as Tertullian saith , Salvâ fide peccare , & Salvâ castitate matrimonia violare , and he tels them how they shall speed , Salva venia in Gehennam detrudentur dum salvo metu peccant . Law , and Obedience , and Subjection ; but a holy , obedient , and dutifull Libertie .

This was the abominable broth of the Gnosticks boiling , mentioned before , who thought no man could come to be a perfect Christian till he had worn out his Conscience . To them all filthy works of darkness were lawful . This St Paul and St Peter both do caution us against , and tell us how we should understand and use our Libertie . Gal. 5. 13. Brethren ye have been called unto Libertie , onely use not Libertie for an occasion to the flesh , but by Love serve one another . As free , saith the other 1 Pet. 2. 16. and not using your Libertie for a cloak of maliciousness , but as the servant : of God . Both tell us we must take heed wee eat not too much of this honey , least we surfet . Both tell us this Libertie sets us not free from the Condition and Dutie of servants unto God , or unto righteousness . While we were free from Righteousness , Paul tels us , we were servants of sin , Rom. 6. 20. But when we are truly free we yet continue servants to another master , being made free from sin , ye became the servants of Righteousness , ver. 18. See Rom. 6. 16 , 17 , 18 , 19 , 20. There are two masters that divide the world Sin and Righteousness , No servant can serve them both , none so much a freeman as to bee free from them both ; The more thou art freed from sin , the faster thou art bound unto righteousness , and if free from righteousness , then the servant of sin .

CHAP. XIX . The Positive Truths arising hence asserted .

THe one part of the Use of Information was to discover some mistakes , and to seek to remove them , which was done in the foregoing Chapter ; The other part remains , which is to discover sundry Truths , and to assert them , which is the subject of this Chapter . And first it tels us that whether we look on Timothie as a Christian , or as a Minister , here are Inferences from it .

First , if we look on Timothie as a Christian , and finde him thus charged by S. Paul , This charge I commit to thee , Son Timothie , that thou war a good warfare , Holding faith and a good Conscience . ] That a good Conscience is the Christians greatest Charge that he goes withall . Whatever thou takest charge of , be carefull of this , This is the charge of God , look to it , if thou lose it , thy life must go for it . What Solomon saith of Wisdom , I may say of good Conscience the truest Wisdom , Get wisdom , get understanding , above all thy getting . Prov. 4. 5 , 6 , 7. So say I , Get a good Conscience , keep a good Conscience , above all getting get it , above all keeping keep it ; forsake not her , she shall preserve thee ; love her , she shall keep thee . She is a tree of life to them that Prov. 3. 18. lay hold on her , happie he that retaineth her . But lose this , and lose thy soul ; hate this and love death . Good Conscience is the Prov. 8. 39. charge we 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 co●de , & conscientia bona , & fide non simulata , at isti doctores non referunt legem ad hunc sinem , sed ab istis commemoratis rebus , tanquam à s●●po aberrant , ergo non rectè legem interpretantur , sed ad vaniloquentiam deflectunt . bowels with this Roll which I give thee . But with this difference that to the godly and faithfull Minister it is like Ezekiels Roll as Honey for sweetness , but to an unsound and man-plea●ing Minister it is like John's Book , Sweet in the mouth to discourse of , Bitter in the 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. They ever who take more care to get great States , then good Consciences , do but consult shame to their Honours , and ruine to their Houses , They are like the foolish woman who puls down her house with her own hands . Wo to him that buildeth his house by unrighteousness , and his chambers by wrong : That v●eth his neighbours work without wages : That saith , I will build me a wide house , and large chambers , and cutteth him out windows , and Jer. 22. 13 , 14 , 15 , 16. it is ceiled with Cedar , and painted with Vermilion . Shalt thou reign , because thou closest thy self in Cedar ? Did not thy father eat and drink , and do Judgement and Justice , and then it was well with him ? Was not this to know me , saith the Lord ? How many Examples do we see continually before our eyes of them who gather riches , and not by right , who are taken from them in the midst of their dayes , and in the end die like fooles ? Jer. 17. 11. Jeroboam would never be beholden to Conscience , or Pietie , to secure his State and Crown , Policie should do it , but did not his State-designes become a sin , and a curse to the whole house of Jeroboam to root them out of the Land ? Ahab must not scruple the way of getting Naboths Vineyard , to get it was the thing , but did he joy it ? The Prophet meets him with a cold Gratulation , Hast thou killd and also taken possession ? where the dogs licked the bloud of Naboth , the dogs shall lick thy bloud also . Did Achan thrive any better with his stolne wedge of gold ? Or Gehazi with his two bags of silver of two Talents ? The Consumption in Conscience breeds ordinarily a consumption in the state . This maketh the furrowes in the field cry out , and the stone in the wall , and the beam out of the timber answer , Wo to him who addeth house to house , field to field , and pound to pound , till they are alone : Doth not this leave great houses without inhabitant , and fair houses without any to dwell in them ? This makes all fly at last , the beam from the timber , the timber from the wall , the wall from the house , the house from the name , and the name it self from the face of the earth . His sentence is , Write this man childless , a man that shall not prosper all his dayes , for his heart , and Jer. 22. 30. his eyes are onely for covetousness , and oppression , and violence to do it .

Who●e Grand-childe doth the third Generation call happie in that Patrimonie dearly purchased by the expense of his Ancestors good Conscience ? what house stands long , that is founded on the ruines of integritie and righteousness ? whoso gathereth by labour increaseth , whoso by indirect courses undoeth himself . It is godliness which is the great gain , it is the name and memoriall of the godly which shall be blessed , it is the posteritie of the righteous which alone is happie . Godliness hath the Promise of this life also , as well as of that to come . Noahs Ark we know was not onely the Preserver of the Church , but of the whole Universe . So shall we finde good Conscience not onely the best Keeper of the Soul , but of the State . Trust this thou maist with all that thou ●rt worth .

4. This discovers yet a worse decaie then that of temporall States , the Ground of that Decaie in Grace ; whence it is that there are so many broken Professours , bankrupts in Religion , and decaied Apostates in the Church . Hymeneus and Alexander this broke their backs ▪ They were men sometimes of as good account , and great esteem as any other men in all that rich and mightie Citie Ephesus , forward men , very likely to make eminent Ones in time . They let fall puritie and strictness of Conscience , then were corrupted , then corrupt others , then denie Fundamentals , then broach blasphemies , then turn Persecutors , then were as a Pest , and Gangrene to the Church , then out of Communion thereof they are cast , and at last miserably they ended . When good Conscience once departs , the unclean spirit comes in , and takes possession , brings in seven unclean spirits into a house formerly emptie , swept and garnished , they dwell and stay there , till the last state of that man is worse then the first . Break once these Old Bottles of good Conscience , and all the wine of Grace and Comfort runs out , all is marred , the man is a lost man . From prophane and vain babbling men proceed at last to Highest ungodliness , as the Apostles Advertisement is u●on the lapse and downfall of these miserable seducers , 2 Tim. 2 16 , 17.

5. This doth also clearly demonstrate , That by Apostolical Rules , and the Primitive Discipline , Toleration is not to be granted , nor Church-Fellowship allowed to men who are of loose and profligate Consciences , and corrupt opinions , they who cease to be members of Christ , and act for Satan , are to have no longer Com-membership with the Church , but are to be delivered up to Satan , as we see in the Text. Notice is to be given of them and of their Errors to the Church , their mouthes to be stopped , their Companie to be avoided , and the godly warned to beware of them . 2 Tim. 4. 15.

6. This resolves us how the world comes to swarm with foul and pestilent opinions , this chief stone is laid aside by the most of unskilfull builders . Wood , hay , and stubble is brought in to litter the Church , in stead of gold , silver , and precious stones . 1 Cor. 3. The first decaie is commonly here still , Hymeneus and Alexander laying aside Conscience as legal , and servile , and Old-Testament ware , become soon tainted with noisom opinions , at last come up to open blasphemies , and professed detestation of Paul , God doth expose unconscionable Christians to errors in Faith . Dr Twisse . Zech. 11. 10 , 14 , 15. and all such like sound Teachers . God in his just judgement smites such Teachers in their right eye , and in their right hand ; they are corrupt both in judgement and practice , and become no better then idol-Teachers , coming before God with the idols of their hearts , and laying stumbling blocks of iniquitie before the peoples face . And indeed whensoever the Teacher layes by the Staffe of Beautie , Faith ; and breaketh the Staffe of Bands , Good Conscience ; what hath he left to take , but the instruments of a foolish shepherd , some absurd and dangerous opinions which drown men in perdition and errour ? while they speak high sounding swelling words of vanitie , 2 Pet. 2. 18 , 19. and promise others Libertie , themselves are the captive servants of all corruption .

7. This informs us whence it ordinarily ariseth that many have lost that former Peace , and those sweet Soul-Comforts they have sometimes had , they have lost or wounded their Conscience : The Lamp being broken , the Oile is lost , and the light goes out of it self . Men little minde this , but here is the common bane of all , They are excellent Observations of Learned Ames Med. Theol. lib. 1. cap. 30. Prou● fides , & Conscientia vigent aut languent in hominibus , si● 〈◊〉 certitu●o aug●tu● , aut dimi●●●●ur . Ce●titudo Sal●tis non e●t ab aliis , neque alias per●ipitur , ni● ab iis qui una●um fide ●●tinent bo●am Conscienti●m , idque dwn eam retinent sine graviore aliquo vulnere , quod à peccatis iis infertur quae vastare solent Conscientiam . Dr Ames in this respect , Look , saith he , how much thy Faith and good Conscience do rise or fall , so is thy Comfort and Assurance of Salvation more or less . Therefore , saith he , Assurance of Salvation is neither had by other men , nor by any other manner , then by those who together with Faith do keep a go●d Conscience , and that onely while they keep Conscience from any greater wound , which is usually given by those sins which do waste and make havock of Conscience . And at last he concludes , Qui igitur sine ulla fidei , & Resipiscentiae sensu , aut cu●â certò sperant Salutem , praesumendo sperant , & sperando pereunt . Whosoever without care had of Faith , Repentance , and good Conscience persuade themselves they have Assurance of Salvation , that Perswasion is their Presumption , and that Presumption will be their Perdition .

Conscience doth not use to collogue and flatter any man , it will tell every man his own . If you make it sad , it will make you as sad . And if you be found to it what you should not , wonder not if you finde that to you what you would not : who can make me glad , but the same who was made sorrie by me ? said the Apostle in another case , 2 Cor. 2. 2. When thou hast put away Puritie of Conscience , wonder not if thou wantest Peace of Conscience . The Bell when cracked loseth not onely his former soundness , but the pleasantness of his former sound . The crackt Conscience makes but harsh musick . What man could exspect a song of the Lord in a Babylon of sin ? There was no voice of Bridegroom or Bride , or sound of Harp to be heard any more , Revel. 18. 23. But the Harpers and Singers are onely to be found upon Mount Sion . Revel. 14. 1 , 2.

8. This informs us whence it is that many come to die so Tragically , despairingly , and to make such fearfull ends . They have like Zimri set their own house ( of Conscience ) afire , and now must perish in it . Some have attempted to make away themselves ; some have done it , as Saul , Judas , and Abithophel ; some have accursed themselves , as Spira ; some have blasphemed God , as Cain , and they mentioned Revel. 16. 11. All fruits of this shipwrack of Conscience . All these fierie and devouring flames break out of the AEtna of a sulphurie and hellish Conscience . Maxima violatio Conscientiae maximum peccatum . Ames . The more thou doest wound another mans Conscience , thou dost offend against Charitie , and therefore dost the more wound Christ , 1 Cor. 8. 12. The more thou woundest and grievest thy own Conscience , thou offendest against Pietie , and therefore thou sinnest against , and grievest the holy Ghost . Paul while a Pharisee had done worse acts then Judas , he had been a raging Persecutor , a desperate blasphemer of Christ , a compeller of others to blaspheme , he had his hand in the bloud of holy Martyrs . Judas did none of these hideous Acts , yet Paul saved , Judas damned ; Paul found mercie , because what he did , he did ignorantly in unbelief , he had never gone 1 Tim. 1. 13 against the light of his own Conscience . Therefore he said Act. 23. 1. he had walked in all good Conscience before God to that day . The like 2 Tim. 1. 3. I thank God whom I serve from my forefathers with a pure Conscience . But as for Judas he could have no cloak for his sin , he went fully against the clear light of his own Conscience ; therefore he had the more sin , and the more horrour .

The consumption of Conscience doth not onely bring the outward state into a consumption , that such die beggers , or bankrupts , but it as usually brings the inward man into fits of Convulsions , which are hardly cured , and at last they die in one of those fits in great horrour . When Conscience hath been often fretted , and grated upon by known and allowed sins , at length it breeds an Vlcer in Conscience , which is the most tormenting disease in the world , beyond any Vlcer in Bowels or Bladder . These live and die in great extremities of Miserie . The stroke at Conscience is the stroke at the fift Rib , the fatall and deadly stroke .

9. Lastly , it informs us whence it is that some have arrived at the highest pitch of impietie , to commit that sin of sins , that sin against the holy Ghost ; It is ever first by muzzling and snubbing their Conscience , and afterwards intreating it worse , wasting , worrying and stabbing of it . No other way of coming up to this incurable disease , and unpardonable state but by violation of Conscience . Keep this fierie sword in thy hand , The Word of God turning every way in the door of Conscience , and the Tree of Life is guarded , The Gate of Paradise kept , no danger of committing the sin against the holy Ghost . But on the other side , when thou dost cross the Line , and swim through and over , and beyond thy Conscience , then is the Gulf fixed , and the Gate of Hell shut , that there is no coming thence for them that would , as no coming thither but over this Gulf.

CHAP. XX. Of the second Application of the Point by way of Lamentation .

THe second Use is of Lamentation : And it may 1. Be a Generall Lamentation carrying a Wo in the mouth of it for the Generall want of Good Consciences in this age . And I may justly make it as large as that of our Saviour Matth. 18. 7. Wo to the world , saith he , because of offences . All the world is faultie in this kinde more or less . So may we say , Wo to the world , because of ill Consciences . All the world in generall , and most called Christians in particular herein being blame-worthy : Run to and fro into the Cities of Israel , and in the streets of Jerusalem , Jer. 5. 1. and enquire , and see if you can finde a man of Conscience in this Generation . We may change Job's Quaere , Vbinam invenienda est sapientia , Job 28. 12 , 20. & ubinam est locus Intelligentiae ? Where is wisdom to be found , and where is the place of understanding ? into ubinam invenienda est Conscientia , & ubinam est Locus Integritatis ? where is Conscience to be found , and what is the Place of Integritie ? The best of men that make Enquirie after her complain that shee is not seen so much abroad as she was wont to be . The most of men say that shee is either departed , or drawing on toward her departure : And prophane ones say , that Conscience was hanged many a day ago ; indeed my Text tells us that shee was drowned long ago , and perished in shipwrack ; but they are much mistaken to say it was good Conscience , for it was the ill Conscience that perished . The Good Conscience fears neither the Gallowes , nor Hell , it is the best Preservative against both . But sad it 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 ●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 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 & Byss● , & subinde conscientia pannosa jacet , fulgent monilibus , sordent moribus . Ber. ad Vir. Soph. poor , ragged and tattered consciences .

Now the godly man saith , there is nothing so necessary for me to get as a good conscience , and therefore as he makes Solomon's choice , so his prayer , Give me a good heart rather 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 the great State : The godly man saith , there is no such necessity for me to have two eyes , or two hands ; there is no necessity of preserving my credit , of securing my state , of providing for my family , no such necessity of gathering riches , to live honoured , and so dye wealthy ; but there is an absolute necessity lyes upon me to fly hell , save my soul , lay hold on eternall life ; and to this end to get a good conscience .

If I have but a good conscience left me ( faith the Christian ) I have enough ; while I have that , I can want nothing : I may be counted poor , yet am truly rich ; I may be looked upon as outwardly sorrowing , but behold I am alway rejoycing , as dying , but I live ; 2 Cor. 6. Austin said of some Christians Amiserunt omnia quae habebant nunquid fidem ? nunquid pietatem ? nunquid interioris hominis bona , qui est ante Deum dives ? de civ . Dei , l. 1. c. 10. as unknown , yet well known ; as a deceiver , yet true ; as having nothing , yet possessing all things : I may have dirt cast upon my face , good conscience will wipe all off . 1 Pet. 3. 16. Having a good conscience , that whereas they speak evil , they may be ashamed , who falsly accuse your good conversation in Christ . I may lye under great pressures , even to despair of help or life , good conscience supports me , and makes all light 2 Cor. 1. 12. I may have my credit blasted , yet repaired againe as Joseph had ; State ruined yet restored againe as Job had ; life lost , yet found againe as Christ Jesus promised ; but if conscience be lost I am a lost man . The world may with their lightning ( as the Philosopher saith ) Consume the scabbard but not at all peirce the sword , destroy and split the caske but not spill the liquor , or wine in it , yet how sad it is that the getting and using conscience is so much among the most of men neglected .

Every one observeth his rule and way Si curtatus in aequali Ton sore capillos . Vel si Toga dissidet impar . Horat. Vide Domine quomodo diligenter observent filii bominum pacta literarum , & syllabarum accepta à prioribus locutoribus & à te acceptvae terna pacta perpetuae salutis negligant . Conf. l. 1. c. 18. of living , but the Christian . Every Artificer studieth to be exact in his kind , the Taylor hath his measure , or his patternes , the Carpenter heweth and Squareth his timber , the Mason his stone by rule , he maketh his wall by Line and Plummet , & must not the Christian observe his measure , his patterne , his rule , and line . The welbred Gentleman is ashamed to be seene abroad in an undecent habit , if he be not drest from Top to Toe in the best fashion , he thinkes he is not like himselfe . And is not the Christian to observe his fashion , and demenour . Austin did observe and bewaile this exceeding Pathetically , the Grammarian observeth his Rules of speaking given him by his master , and shall not we observe our Rules of doing given us by God himself ; the Grammarian , or Orator observes his Construction , his Pronounciation , will not say , Inter hominibus for inter homines , will not lose you a Letter , nor an accent , nor an aspiration ( saith he ) which is no Letter , he will not commit such a Verball fault as to say Ominem for Hominem , yet saith he , he that will not against the Rules of Grammer , & the Precepts of his Schoolemaster pronounce , Ominem for hominem , dare against the Rules of Divinity and precept of God Hate a man , odisse Hominem . Yea saith he , you may observe the Eloquent Orator or Lawyer is more carefull of his words , when pleading against his Adversary , and is more afraid to speake one word improperly , then to aggravate his charge without all charity and Conscience . Vigilantissimè Cavet ne Per linguae Errorem dicat inter hominibus , et ne per mentis furorem hominem auferat ex hominibus non eavet , yea he confesseth and bewaileth it as one of his owne sins when he was a young Scholler , that he did abhor Barbarous Solaecisines , and Incongruities of speech more then absurdities and incongruities in his actions .

But let all men know wheresoever Conscience is wanting , or not attended , there is yet no Grace , nor shall there ever be glory . First , there is yet no Grace at all in that heart , the first lesson and the A. B. C. of a Christian is , Make Conscience . The first thing that God doth worke in that mighty change from nature to Grace , and Translation from death to life , is the new heart . He begins ever with Conscience , He a wakens it , he softens it , enlightneth it , enliveneth it , He cleanseth it , he Sanctifieth it , Ezek. 36. 25 , 26. He dwelleth in it . The first worke of Grace is the Donation of a new heart , and the change of a stone into flesh .

The sense of Externall feeling is the first Indication of the life of nature , this sense of Internall feeling is the first and best discoverie of the life of Grace , He that hath not his Conscience sprinkled , purged , quickned , renewed , and of a new impression , is not at all of God yet , nor belongeth to him , Because he neither hath his Image nor his Superscription . Therefore neither shall he ever have Glory , which is the second thing .

Secondly , where is yet no Good Conscience There shall be no Glory . As in the New Creature where God worketh Grace , he begins with Conscience , as was said before . So in the new Covenant where God promiseth Glory , he begins with Conscience also . This is the Covenant of grace when God promiseth to blot sinnes out of his booke of Remembrance , He giveth unto man a New Conscience for a Book of Remembrance unto duty and obedience , Heb. 8. 10. 11. 12. This is the Covenant I will make with the house of Israel , I will put my lawes into their mind , and write them in their hearts , and I will be to them a God , and they shall be to me a People , And they shall not teach every man his Neighbor , and every man his Brother , saying , know the Lord for they shall all know me from the least to the greatest , for I will be mercifull to their unrighteousnesse , and their sinnes and iniquities will I remember no more . In which words the Lord alludeth to what he did to his people Israel , when he made the old Ceremoniall Covenant with them . He spake to them , gave them his mind in writing , delivered them the two Tables , containing the Tenor and duties of the Covenants , these Tables were to be layd up in the Arke . God will do much more now , he will speake to the heart , write the law in new Tables , fleshly Tables of the heart , and keepe them there as in the Arke . And there they shall be for a continuall monitor & remembrance , that they shall need the lesse of outward teaching and humane Laws , they having an inward Directer , and Admonisher , and a Divine Law within . God will pardon no mans sinnes which is on part of the Covenant where this written Law is not in the heart , which is another and former part of the Covenant .

The High Priest might not go into the Sanctum Sanctorum , unlesse Sanctified and sprinkled outwardly with the bloud of the appointed expiation , nor shall any enter into Heaven whose Conscience is not first sprinkled and purified with the bloud , and Spirit of Christ . The Persian King had none came in unto him , but they were first purified & prepared a whole twelve moneth before . There shall Esther 2. 12. certainly be admitted into Gods presence and Kingdome nothing that is defiled , and uncleane , But all must be in some good measure Reu. 21. 27 purified , that they may be made meet to be partakers of that inheritance of the Saints in light , Col. 1. 12.

In the second place it doth much more reprove those that sometimes had some kind of Conscience , and have now lost it . This is the losse of losses . If a man have losses at Sea he takes on , if lost a child he mournes , if lost an eye or an Arme he grieves , if by a Dead Palsie he hath lost the use of a side , he sees Death on himself and reckons himselfe halfe dead , what is it thinkest thou to have lost thy Conscience ? If Quae laedunt oculos festinas tollere , si quid est animumi differs curandi tempus in Annum . any Moat or Dust be in the eye he Rubbes , and wipes his eye , and cannot be quiet till he get it out . If but a thief in the candle he takes it out , but who is sensible of the losse and spoyle of Conscience , which is the greatest losse ? Now a man may recover most losses , or beare any losse but this and not be miserable , This he cannot , sight may be lost , and recovered , a child may be lost and thou mayst have another , credit may be broken and regained , as Iosephs , state broken and repayred as Iobs , liberty lost and regained as Iehoiakins , life lost and be redeemed , and a better given for it , but this is the undoing loss , this breaks a man for ever , and makes a Bankrupt of him , he never recovers . This was Iudaas's Rupture , This man falles downe Headlong , Breakes in pieces in the midst , all his bowels fall out with this fall , and to his place he hastens .

The man that hath lost his Conscience may justly cry out with Micha's complaint what have I moreto lose ? I have lost my God , Jud. 18. 24 I have lost my Priest , I have lost my Conscience which was to me as both , and what have Vt in portum perueni amus regendus est bona Conscientia navigationis nostrae cursus . I more ? I have lost my Jewels and all my goods , shall any stop my mouth and say , what aylest thou ? losse of Conscience is like the losse of a Pylot to the Ship , or the losse of Card , Compasse , Sayles , Anchors to the Pylot , they are at mercy of the Sea , and in the next storme in danger of being cast away .

It s a sad and fearefull sight to see a man in a Phrensie that hath run out of his wits , and hath lost his understanding , he is now besides himselfe , he knowes not friend from foe , nor mindeth what he does , nor what comes of him , what a Phrensie is the man in that is run out of his Conscience , He hath lost his Right minde indeed , and is quite Distracted and beside himselfe . A man cannot be called Compos mentis as a Christian , if he be not Compos Gonscientiae .

It is the Countrimans observation as a Prognostick of an Ill and stormy day to follow , If the Sun Rise and appeare betimes , and go to bed againe ( as they call it ) then they looke for ill weather ere night , you may observe it while you will , it never fayles , If Conscience in a young Professor be up betimes , and then go to bed againe , such a man hath sorrowes , and miseries following upon his spirit , and many an ill storme he must expectere he die .

The losse of Conscience to a man is like the losse of the sting to the Bee , shee gathers no more Honey , but becomes a Drone , and is expelled out of the Hive .

Losse of Conscience makes a man to be as Nabuchadnezar when he had lost his Reason , It was the losse of his Kingdome , He was Deposed from the Throne , driven away by Dan. 4 33 , 34 , 36. his people , acknowledged no more for a King , nor looked upon as a man , but a fit companion for Beasts , till he looked up to God , and received his reason againe . A man rejecting Conscience , is like Saul rejecting the word of God , rejected and cast off by God for it , 1 Sam. 15. 26. Thou hast rejected the word of the Lord , and the Lord hath rejected thee : Because thou hast despised knowledge , God hath despised thee , Hos. 4. 6.

The losse of Conscience to a man some time acquainted with it , and guided by it , is like the losse of the Star to the Wise men ; Mat. 2. it is as much as the losse of all thy Grace , and of all thy Peace , & all thy comfort is worth , It is the losse of Christ . They had not their joy againe till they saw the Star again , nor could they go to Christ without it .

CHAP. XXII . The use of Terror to four sorts of men .

THe next Use speaketh Terror , and that in particular to four sorts of men .

1. To such as have no care to get or keep a good Conscience , nor to avoid an evill . All the diseases of the soul are bred first in an evill and vicious Conscience : & all the torments & miseries of Hel are epitomized in an unquiet , and self-tormenting Conscience . Suam secum Gehennam Portat , Ipsa testis , Ipsa judex , Ipsa Torter , ipsa carcer . This man carries his Hell along with him where ever he comes or goes , he carries his offence , his accuser , his witnesse , his Judge , his Jaylor , his tormentor with him .

This is the sad melancholly Ague which will set thee a shaking , that no fire can warme Sua quemque fraus suum facinus , suum scelus , sua audacia de sanitate ac mente Deturbat . Hae sunt improrum furiae , hae flammae , hae faces . Cicero . Cur tamen hos tu evasisse putes , quos diri conscia facti mens habet attonitos & surdo verbere caedit occulto quatīente animo tortore flagellum . Juvenal . Sat. 13. thee , nor canst thou get any heat within thee , and though it may intermit and leave thee for a day or two , it is but gathering strength to assault thee more fiercely when the next fit comes .

None can altogether excuss and extinguish Conscience let him do what he can ; snub'd it may be , betrayed it may be as Sampson was , Imprisoned it may be ; you may cut his locks , put out his eyes , make him grinde , and be thy slave , and drudge ; thou maiest be so secure as to make sport with him , yet will his locks grow againe , his strength will returne , and he will be revenged on thee ere he hath done for his eyes put out , and will destroy thee , though he perish with thee . Peccatum susurrans will prove Peccatum exclamans , the witnesses might be slaine , but did soon rise againe , and up to heaven they went to accuse the world of Irreligion and Impiety , Rev. 11.

2. To such as are haunted and f●●●owed with that griesly and ghastly fury of an evill accusing , gnawing and corroding Conscience ; no wolfe on the breast like this , no worm in the inwards like this torment , it never lies quiet , it s ever gnawing and corroding , as no phrenfie so outragious as the roaring and raging Conscience ; It is like the raging Sea which cannot rest , Esay 57. 21. No winds abroad cause an Earthquake , but what wind is inclosed in the bowels of the earth ; no outward pressures can so torment , as this inward horror , the wind within causeth the Gollick paines , not all the winds blustering about our ears , but that little wind though it make no noise that is shut up in the bowels , and pent up , that wrings and tortures the body ; what are all the paines of body , to the gripes and gnawing and wringings of an accusing disquieted Conscience ?

This is the heart that continually meditates Terror to it self ; there is no darkenesse Paena autem vehemens & multo saevior illis , quas & Caeditius gravis invenit & Rhadamantus nocte dieque suum gestare in pectore Testem ▪ Ju. 1 Tim. 5. 24. 2 Sam. 13. 13. 1 King . 2. 44. Gen. 42. 22 or shadow of death like his blacknesse of darkenesse : He flies from the Iron weapon , and the bow of steele shall strike him thorow ; The glistering sword cometh out of his gall , all darkenesse is hid in hir secret place ; a fire not blowne shall consume him , Job 20. 24 , 25 , 26. His sins have now found him out , and are going before him to judgement , whither he himself shall shortly follow . I , whither shall I go ? saith he to his offended Conscience , where shall I leave my sin and shame ? and Conscience againe replies , thou knowest all the evill that thy heart is privy too , as Solomon said to Shemei : nay saith Conscience you would not hear me , as Reuben said to his brethren , did I not speak to you , and tell you then , you must take what follows , you have troubled Conscience , and Conscience will trouble thee . Men make light of the checks and admonitions of Conscience while they are in pursuit of sin and amidst their prosperity , but when distress and anguish comes to take hold of them , how do they cry out ! Oh Conscience ! Conscience ! Oh that I had hearkened to Conscience ! as it said of Rich Craesus , who glorying in his wealth , Solon told him that no man could reckon himself happy till he saw his end , Craesus regarded not till being overcome by Cyrus , and condemned to be burnt to death ; then he remembred what Solon had said to him , and in the fire he cryed out , Oh Solon ! Solon ! being asked what he meant , he told them now he thought of Solons words and found them true , and repented that he had made no more use of them when time was .

3. It speaks terror to such as have an unwakened , unsensible , and sleepy Conscience , no Lethargie so dangerous , and near to death — Gelidae est quasi mortis imago . The Lethargick , sleepy , stupid Conscience is the most hopelesse Conscience that can be . The dumb , deaf , silent , speechlesse , bedrid Conscience is the most desperate disease in the world . The Physitian cures the Lethargy by a feaver if he can cast his patient into one , and let me tell thee , it is better God should cast thee into a hot burning feaver of Conscience by any affliction or horror whatsoever , then that thou shouldest go sleeping and snoring to Hell . It is not a more certaine token of death approaching to the body , when you see speech gone , eyes set in the head , breath failing , feeling lost , pulse stopping , excrements coming away unawares , that such a one is drawing on to his Grave . Then when you see the eyes of Conscience set , feeling gone , checks cease , Heart-smiting done , all Sins perpetrated , yet the Soul lies wallowing in his noysome Excrements , that such a Soul is drawing on to the Chambers of Hell . The body of the former sleeps , but his 2. Pet. 2. 3. Death slacks not ; the Soul of the latter sleeps too ; But his Judgement and Damnation slumbers not , but is hastening upon him .

4. It speaks Terror again to such as are already fallen , or are entring into that disease called by Divines Vastatio Conscientiae , the wasting or Consumption of Conscience , the worst Consumption . Such a Disease as the Phisitian meddles with none so bad . This if not very timely prevented and stayed , turns ever into one of those two desperat and incurable Diseases ; thou wilt either be stricken with a cold benumming Palsie or Lethargie , and so be half dead while thou art alive ; or into a raging and desperate Phrensy it turns , which will make thee be half in Hell while thou art alive . The one was Nabals disease , who was stricken with it that he became as cold , hard , and livelesse as a stone , and was no better than a breathing Clot , and so he died , and is much like that Plague threatned , Zach. 14. 12. where the flesh rots and consumes upon their feet while they stand , their eyes consume away in their holes , and their tongues in their mouthes , so that they have neither sight , nor tast , nor speech , nor motion , yet living : Death it self were to be chosen before such a Life . The other was Joram's disease , whom God smote in his Bowels with an incurable disease , of which he lay in great extreamity for two years space , and at last his very Bowels 2. Chron. 21. 19. fell out by reason of his sicknesse day by day , and so he died in great horrour ; of whom may be said as was said to Maximinus , that Tyrant and bloudy Persecutor , when swarms of Lice did Gender in his diseased & putrified body , & dayly did crawl about him , that no Physitian could endure to come near him , divers of them being slain because for the filthy stink they could not endure his presence , others slain because they could find no means to cure him , one of the Physitians then spake plainly to him , and told him , Nec est humanus iste Morbus , nec medicis curatur . It is not a naturall disease , but a Divine stroke of Gods hand ; it is past the Physitians skill to deal with it .

CHAP. XXIII . Of the Vse of Consolation .

ANd here we cannot but Proclaim the Happiness , and commend the Wisdome of those blessed Souls that in this crooked and perverse Generation , have made the better part their Choise and Care , viz. to get and keep the good Conscience , that Conscience void of offence before God and men ; that have preferred Purity of Conscience before Liberty , and have studied Vprightnesse while others have studied Policy and fleshly wisdome . These are like the few Names in Sardis , who had not defiled their Garments , who shall therefore walk in white , for they are worthy : these we may call the Phaenixes of the World . The good Conscience , saith Bernard , is Rara Avis in Terris ; sed quò rarior apud homines , eò charior apud Deum .

These men are the Noahs , Lots , Calebs and Joshuahs of their Generations , for whom the World fares the better , and of whom God takes special care when times are worst . These are indeed the Chariots and Horsmen of Israel . How happy is he that can say with Hezekiah ? Remember , O Lord , how I have walked before thee in truth , and with a perfect heart , 2. Kin. 20. 3. and have done that which was good in thy sight . Or with Paul , My rejoycing is this , the Testimony 2. Cor. 1. 12. of my Conscience , that in simplicity and godly sineerity I have had all my Conversation in the World . I can stand up and say , I have corrupted no man , defrauded no man , circumvented no man : Let all the world stand up and say whose Oxe or Asse I have taken . Premat corpus , Secura cum corpus morie ur . Secura cum anima coram Deo praesentabitur . Secura cum utrumque in die judicij ante terrisic●m judicis Tribunal statuitur . De Consc. c. 3. Bern ▪ tremat mundus , fremat Diabolus , illa semper erit secura . This man hath his house built on a Rock , he remains secure whatsoever winds blow , and when the rain falls and the flouds arise : He is secure in Sicknesse , and secure in Death when body and soul are dissolved ; He is secure in Judgement when Heaven and Earth shall be dissolved ; and secure to Eternity when the wicked are destroyed . He hath the Ark pitcht within and without ; he hath the Hid Manna , and the white Stone ; He hath bread to eat others know not of , His Candle go●s not out by night ; His Gleanings better than the Worldlings Vintage ; His dry morsel sweeter than a house full of Sacrifices with strife and contenton . His Corner of the house top , or Wildernesse more delightfull than the fair and large house where that clamourous and contentious Shrew , the unquiet & scolding Conscience is continually dropping or scalding rather . This man his walks are in the wood dropping with Hony , his dwellings upon the mountains of Myrrhe , his lodging upon beds of Spices . This man hath the best fare , and merriest life in the 〈◊〉 1● . 15 , 16. World . A continual Feast : Feasting yo● know is not ordinary fare , it is for no man● ease to Feast every day : Some great me● have Feas●ed ( may be ) once a year , as rich Nabal , Kings and Princes on their Birth-dayes , as Pharaoh and Herod ; Job had a great State to set out his Children withal , they Feasted often , but not every day at the same house , but took their turns . Ahasuerus had a Feast of an hundred and fourscore dayes lasting , the longest that we read of , yet he was King of an hundred twenty and seven Provinces : God appointed his People should Feast of old , yet but three times in the year , except it were the Sabbatical year , and the Jubile , then all was Festival the whole year throughout , and in the Jubile for two years one after another : No man ever Feasted alway , but that Glutton , Luk. 16. 19. This man exceeds them all ; he hath not one great Dinner as at a Christmas Feast , or one good Supper as at an Vniversity Commencement , and away ; But every day is Festival with him , his whole life is a Sabatical or Jubile life . He is ever either Feasting or Feasted at home or abroad ; Either he is Feasted abroad , and Supping with Christ , or Feasting at home , Christ Supping with him . Yea , this good Conscience is to Jesus Christ and to the Soul too , both the feasting room , and the feasting fare ; it is the Chamber , and it is the Chear ; Christ will come into no other room but this . This Sit Conscientia pura ut Deum perducat a● hospitium nostrum . Bern. de iu. domo . is his Vpper Chamber , furnished and made ready , where Christ will sit down with his Disciples and Servants , and this the fare . Give me thy heart , saith he : The Purity of Conscience is our best Dishwhich we can Feast him withal , and the Peace of Conscience is Christs best Dish , which he Feasts us withal .

Thus you see what a good House-keeper the good Conscience-keeper is . He hath a continuall Feast , saith Solomon , Pro. 15. 15. And in the two following verses , he answereth two Objections of the worldly mans making . First they ask , Hath he so much feasting ? I pray you what is his State first ? And secondly , What good Chear hath he at his Table ? To the first he answereth , ver. 16. He may be but a poor man to see to , yet he keepeth such a good house : for , Better is his little with the Fear of the Lord , than great treasure and trouble therewith . And for his good Chear on his Table , it may be it is but homely , yet his Dinner of Herbs where Love is ( the Love of God is ) is better than a stalled Oxe and Hatred therewith . So that Solomons meaning in those three verses is , that a Good Conscience is a Feast alone , and Riches alone , and Mirth alone ; and that all good is contained in a good Conscience , which is a most comprehensive good .

CHAP. XXIV . Of the Vse of Examination .

HAving already shewed what good Conscience is in general , what his Nature , what his Offices , what is the Excellency , Necessity , Utility , Benefit , Comfort and Happinesse of it , what the several kinds of good Conscience in particular are , and what their Marks and Characters , and what is the Mischief and Misery of an ill Conscience , and what the Difficulties of getting and keeping the good and escaping the bad : Let it now be every mans care to Try and Examine himself , how much of Consciis in him , and what the constitution of his Conscience is ? How much of Faith , Purity , Sincerity , Tendernesse , Quick-sightednesse , Well-spokenness , Honesty , Inoffencivenesse , Passivenesse , and Charity is in his Conscience , that he may take his part in the Promises , Comfort , Happinesse , and Priviledges belonging to the good Conscience ; or whether he never had yet any good Conscience at all , or have lost what he had ? or whether that he takes for good be not bad ? whether he be not the man that hath onely a natural Conscience , or an ill troubled , or an ill quiet ? whether his Conscience be not an erroneus , or scrupulous , or stupid , or Lethargick , or seared Conscience ?

And so , whether those former Reproofs , Terrors , Threats and miseries are not like to pursue and overtake him .

I shall not need here to come to any more new marks of discovery , if you have well attended what was spoken all along in handling those particular good Consciences with their properties , whereto I now refer you . Only let every one remember that of the Prophet Malachie , Therefore take heed to Mal. 2. 15. your Spirit , saith he , let evey one be well versed in himself . There are three Books , well studied and compared one with the other , which make the able Divine , or eminent Christian , 1. The Book of Scripture . 2. The Book of Providence or Experience . 3. The Book of Conscience . These three , I say , must be studied diligently and compared : Read any of the three alone , it profits not : Read any two of them without the third , thou wilt be imperfect .

1. Scripture knowledge alone , without Experience and Conscience , makes not a Christian . 2 ly . Providence and Experience alone , without Scripture and Conscience 3 ly . Conscience alone without the other two : No nor yet , as I said , any two of them without the third . 1. Not Scripture and Experience , without Conscience , 2. Not Experience and Conscience without Scripture , 3. Not Scripture and Conscience without Experience .

Conscience is one of the chiefest volumes thou must read then , and self Examination is a Christians great Task ; Therefore saith Bernard , Seek to be well acquainted with thy self . Enter into thy self . Run through thy self , yet stay in thy self . Begin with thy self , end with thy self , but Nulla scientia melior illa , quâ homo novit seipsum , relinque ergo caetera , & teipsum aiscute , per te curre , & in te consiste . A te incipiat cogitatio tua , & in te finiatur , nec frustra in alia distendaris te neglecto , & postea . Si nondum dignus es intrare Tabernaculum primum , quâ fronte praesumis ingredi secundum , id est Sanctum Sanctorum . Ber. de Int. domo , cap. 65. Enter into this first Tabernacle every day , if thou wouldest enter the Sanctum Sanctorum once in the end of the year , that is of thy life . leave not thy self . As therefore the Orator said of Tully , I may say of Conscience , Ille se plurimum profecisse sciat cui Conscientia valde placuerit . That man may know he hath made a good proficiency who is more and more delighted in Conscience .

Let each Christian therefore try and consider what an one he is , for Conscience , I say , not for knowledge and profession . All have knowledge , all make profession : But how far doth a little Conscience go among a great many Professours ? The number of the Rom. 9. 27. Children of Israel is as the sand on the Sea shore ; yet how small a remnant saved ? There are threescore Queens , fourscore Concubines , Virgins without number ; yet my Dove , my Vndefiled is but one , the onely one of her Mother , she is the choise one of her that bare her . The Daughters saw , and blessed her ; the Queens and Concubines , and they praised her , Cant. 6. 8 , 9.

There were never more Saints , and never fewer Saints , said one truly ; Never more Nominal , and fewer Real ; Never more Saints , and lesse Sanctity : And never more talk of Conscience heard , and lesse of Conscience seen . We can discourse and dispute better than our Fathers ; they could and did live better . Liberty hath like Reuben climbed up into his Mother Conscience's bed , and there hath defiled it , therefore loseth the Preheminence and Birth-right , and shall not excell . And as for Purity , Charity , Tendernesse , Inoffensivenesse , Sincerity , and the like , we have sent them afar off , as Abraham did the Children of the Concubines . But if these things were in us , and did abound , we should not be so barren , and frigid , and unfruitfull in the knowledge of Christ as we are , whereas for lack of these things men are blind , and doting about questions to no profit , but to the corrupting of the Speaker , and subverting of the Hearers .

As we are wont to say of a Scholler going to the Vniversitie , if he do not as well profit Qui proficit in Dectina & deficit in moribus , non profitit seâ deficit . in his Ethicks ( in his Behaviour and Morals ) as he doth in his Logick , or in Arts and Tongues , he doth not profit but lose : So may we well say of the Professor , if he profit not as much in Conscience as in bare Science and Opinions , his Proficiency is but a Deficiency .

Who doth not look upon the Toad as a hatefull creature , although it have a Pearle in his head , because it is full of Poyson within , and all speckled without ? what is that man to be valued , who hath a Pearle of knowledge in his brain , if another had it , but his inward parts are very wickednesse , he swels with poysonous Pride within , and his life spotted abroad ?

But here is the difference you shall alway find between the knowledg of an Hyppocrite , and the true Christian . The Hypocrites knowledge is like the light of the increasing Moon , which increaseth in Light and bignesse onely , not at all in Heat . But the light of the true Christian is like the rising Sun in the morning , or the Vernal Sunne in the Spring , where light and heat are conjoyned , the darknesse and coldnesse of the night is lessened , the heat of the day is increased . The Moon grows lighter and lighter , and bigger and bigger , but not hotter and hotter : Her Plenilunium or full is as cold as her Wane . But the rising Sun we all see doth not onely go higher and higher , but growes hotter and hotter . The Hypocrite hath onely an increase in knowledge in his Plenilunium and full , he hath no heat in Conscience and affections to be discerned , the true Christian hath both light and heat increasing alike together .

There is a four-fold knowledge in the world , a knowledge of Speculation , which is the hypocrites knowledge ; a knowledge joined with dislike and disobedience which is the knowledge of the Devils ; a knowledg joyned with delectation and complacency , which is the Angels knowledge ; And the knowledge joyned with Conscience and good affections , which is the Christians .

The hypocrite with all his swelling knowledge is like those children which have the Rickets , whose head indeed growes bigger than another childs , but their strength lesse , they fall into an Atrophy , they thrive not , but pine away and die . So the hypocrites head is unproportionable to his other parts , he is swollen big with notions and opinions , but thrives not in substantial graces , and grows not strong in Faith and Conscience .

Look therefore every one to his Conscience , and hereby know thy state ; look well that if thou hast not yet got a good Conscience , thou mayest seek to get one ; if thou hast , then seek to hold and keep it ; if thou hast lost it , seek to recover it ; if it be evil , get it amended ; if ignorant , get it informed , if erring , get it rectified ; if dead , quickened ; if hard , softened ; if asleep , awakened ; if corrupt , purified ; if unquiet , pacified .

CHAP. XXV . The Vse of Exhortation .

NOw are we come to the last use , which is Hortatory , which I might make twofold ; First for Dehortation , Secondly of Exhortation . But I would now hasten to an end . First , for Dehortation , let me charge thee in the Name of God , and upon thy Soul , to take heed of an ill Conscience , what ever other evils thou mayest lie under . Pray with Austin , Deliver me Lord from the evill man , I mean my self , and deliver me from an evill Conscience , I mean my own . With Agur pray , Remove far from me vanitie and lies . With David , Deliver my soul O Lord , from lying lips . Pro. 30. 8. Psal. 120. 2. and from a deceitfull tongue . Lord cast out this unclean Spirit , and Create in me a clean heart , and renew in me a right spirit . No shipwrack so perilous , no disease so dangerous , no deceiver so deceitfull , n abysse so deep , no death so deadly , no hell so dark , no pit so steep to fall into , and so narrow to get out of , as the evill Conscincee

But I come to the Exhortation , which contains a double charge . The text is no other then an Apostolicall Exhortation , or divine charge : therefore this Use must be made , or the chiefe Use is not made yet . First to each Christian , secondly to the Minister especially .

First to each Christian , who makes Conscience of any thing , that he especially make it his care to get a good Conscience , and to keep it . As Solomon of Divine Wisdome , so I of Conscience , wherein is all practical Wisdome , Above all thy getting , get that saith he . Pro. 4. 5. 7. So say I above all gettings whatsoever , get a good Conscience , and whatsoever thou gettest more , get it still with a good Conscience , and with all keeping , keep thy conscience , keep it pure , keep it clean , keep it in peace , keep it thy friend , keep it as thou wouldest keep the apple of thine eye : Life and Death are in the power of Conscience , it is the principal thing , therefore above all getting and keeping , look to this , exercise thy self daily with the Act. 24. 16. Apostle herein , to have thy Conscience alwayes on thy side , and have it without offence both to God and man .

What the Orator answered to one demanding what was principally necessary to make a good Orator ? Pronounciation , said he . What second ? Pronounciation . What third ? Pronounciation he answered still , as if Pronounciation did chiefly and wholly make a compleat Orator . So do you ask what is most necessary to make a good Christian ? I answer Conscience . And what next if you ask ? I answer still Conscience . And what again ? Conscience still say I.

As of the Scholler comming from the University , when he hath been a Student for many years , the best Testimony which can be given him , is , that he hath profited Tam doctrinâ quam moribus , In Learning and Religion . So the best Testimony that can be given of a Christan going from the Church , when he hath been a frequent hearer , is , That he hath profited tam scientiâ quam Conscientiâ , both in science , and in Conscience .

To back and strengthen this exhortation , I shall first lay down some Motives to inforce , then some Means to direct to the better attaining and retaining a good Conscience .

Let this move first , that God doth weigh Motive 1 and try the Conscience of a man . The Lord weigheth the Spirits saith Solomon . Gold and Pro. 16. 2. Silver men do weigh , Grace and Spirits men cannot . God weigheth not Gold or Silver , or Honours , or Estates ; but he onely weigheth the Spirits and Consciences of men . So much of Conscience as is in any person , or duty , or action or suffering , so much of thank and worth with God . This is thank-worthy with God , if a man for Conscience suffer and take it patiently . That ●ction is denominated good , that proceeds from a principle of Conscience , that suffering good which is for Conscience . So much Conscience toward God , so much Comfort is coming to thee from God . So much Conscience before God , so much confidence before God .

But on the other side , if Conscience be Motive 2 wanting , a man shall suffer losse of all he hath , and lose the thing he hath done or suffered , or expended . When a man shall say with Jehu , See my zeal for the Lord ; I have fasted , I hove fought , I have been active , I have suffered . God will say , Have you fasted at all to me ? have you done all this out of Conscience ? When you fasted , was it not to your selves ? and when you did eat , was it not to your selves ? therefore walk in the sparks which you have kindled . If you have done well and truly , Conscientiously and Religiously ( as Jotham said once ) do you then rejoyce in Jud. 9. 19. Conscience , and let Conscience rejoyce in you : but if otherwise , a fire will break out of that bramble the evil Conscience , and consume you and all your works . What a mighty stickler was Jehu , a man of an active and impetuous spirit ? yet he lost his reward for all his pains and seeming zeal , his Conscience was not right . Ananias lost his cost & charges after he had contributed so much . Alexander lost his reward and comfort after he had suffered so much Judas lost al after he had followed Christ so long , and preached Christ to others so often .

Mot. 3 This leads a man to perfect and compleat happinesse both here and hereafter .

Here in this world it brings two the greatest benefits , being the onely way Ad bene beatèque vivendum . Ad bene beatèque moriendum .

In Life . Ad bene beateque vivendum , A good Conscience is the onely way to the good and blessed life . This makes the good dayes , whether thou be in prosperity or in adversity . First , if in Prosperity , this will be as a hedge about all thou hast . As the Candle of God in thy Tabernacle , as the widdowes Cruse and Barrel will never fail of somewhat to supply and support thee .

2. If in Adversity , this will be like the good Houswifes candle that goes not out by night ; Or like Israels pillar of fire that will not leave thee in a wildernesse : This like Ruth to Naomi will stick to thee , stay by thee , goe with thee , where thou liest it will lie , and as thou farest it will take part with thee , when all other comforts and dearest friends like Orpah lift up the voyce and weep , and take their leave of thee . This like Ittai the Gittite to David saith , 2 Sam. 15. 21. as the Lord liveth , in what place soever thou art , be it in life or death ; there will I be . This turns Reproach into Honour , takes up a stigmatizing invective as if it were a Garland , throwes the viper into the fire , and feels no harm . This fears neither fury of Tyrants , nor fire of furnace . It dreads neither Anakim , nor Emim , nor Zamzummim .

This makes a man more than a Conqueror , Rom. 8. 37. which is a very high and bold expression of a poor Paul : why Paul , who art thou ? A Conquerour is the highest Title , he gives Laws to Kingdomes , his place is above that of a King , it hath been held more glory to make a conquest than to wear a Crown . Al Kings have been crowned , all Kings have not been Conquerours ; yet are we Conquerours , and more than Conquerours . First , The Conquerour may overcome to day , yet be overcome to morrow of the same enemy . Victorem a victo superari saepe videmus . Secondly , The Conquerour may find the same enemy increasing by new Associations , and then shake of his Yoke . Thirdly , The Conquerour cannot say , though he have the better Sword , but his enemy may have the better Cause , & that the other cause may after carry it . Fourthly , The Conqueror may pay so dear for his victory , that he doth not greatly joy in it . Ezek. 32. 27. Fifthly , The Conqueror may when all is done go down to Hell with his sword by his side , and his weapons of war under his head , though he was the terror of the mighty in the land of the living , and then his iniquity shall lie heavie on his bones , But we are more than Conquerours , we have overcome to day , and shall to morrow , our cause is a victorious cause , carries not Fortunam Caesaris , but Honorem Christi , therefore shall go forth conquering and to conquer ; and let Satan and all his Confederates unite their forces , Principalities , Powers , height , depth , we fear them not all , we are secure of victory and safety . O glorious and happy condition ! when a man hath lost all , he is as if he had gained all the world , when killed all the day long , as if he was triumphing all the day long . I suffer and am bound , saith the Apostle , but the word of God is not bound ; my Cause is not bound , my Conscience Dr. Stoughton in his Sermon before K. James . is not bound ; a man takes no hurt while Conscience is safe . Excellently Dr. Stoughton to this purpose , " Job was more happy when he fate upon the dung-hill , than Adam when he sinned in Paradise ; because though his body were dissolved into worms , and every worm acted by a Devill ( as Origen would have it ) to increase his torment ; yet he had not eaten the forbidden fruit , which bred this worm of Conscience , and made him fly from God . The Bride that hath good Chear within , and good musick , and a good Bridegroome with her , may be merry , though the hail chance to rattle upon the tyles without upon her wedding-day : Though the world should rattle about his ears , a man may sit merry , that sits at the Feast of a good Conscience . Nay , the Child of God by virtue of this , in the midst of the waves of affliction , is as secure as that child which in a Shipwrack was upon a plank , in his mothers lap , till she awaked him , securely sleeping , and then with his pretty countenance sweetly smiling , and by and by sportingly asking a stroke to beat the naughty waves , and at last when they continued boystrous for all that , sharply chiding them , as though they had been but his play-fellowes - O the innocency ! O the comfort of Peace ! O the tranquility of a spotlesse mind ! There is no Heaven so clear as a good Conscience . So that learned Doctor .

Good Conscience is to a man his closest and dearest friend , that like Baruch to Jeremy will visit him in prison , and will keep his Evidences safe for him in a time of common conflagration and calamity : Jer. 32. 11 , & 14. Or rather it is that Earthen vessel wherein alone our Evidences of our heavenly state are put , and preserved from being corrupted : both our Evidences , our sealed Evidence , and our open Evidence , ( for a Christian must have two , the sealed Evidence of Justification , and the open Evidence of Sanctification ) are kept in this Vrne , as Baruch was commanded to put both Jeremies Evidences of his purchase , the sealed and the open , in an Earthen vessel .

Yea , good Conscience is not onely the Non est utilius remedium nec certius testimonium futerae beatitudinis bonâ Conscientiâ . Bern. de in t . domo . preserver of Assurance , but is a part of it ; for what is Assurance of Salvation ? but in the originall an Act of Grace , passed in favour of a poor repenting and beleeving sinner in the Court of Heaven , entred and ingrossed in the Book of Life , which because procured by the Price of Bloud , is written out in the precious Blood of Christ , signed and sealed by the impresse of the Spirit of promise , which is the Fathers and the Sons Agent on this behalf , and attested by good Conscience , as that which sets to his his seal next God , and is then delivered into the hand of Faith , as Gods Act and Deed , for the sole Use and Benefit of a rightly purified Conscience . Or Assurance is a Transcript taken out of the book of life , that sealed book , sealed in the bosome and counsell of the Father , now unclasped by the hand of the Lamb , written fair out in his Bloud , attested by the Spirit of God within , and endorsed without with the graces and fruits of the Spirit , and at last passed in the Court , and entred in the Office of good Conscience . This , this is the Assurance of the Saints , when Gods Spirit attests to our Spirit , and again our Spirit doth withal consent with the Spirit of God .

The other benefit of good Conscience 2 At Death here , is at death , when as it enables and directs ad benè beatèque moriendum ; an undertaking that all Philosophy could never make good , nor did attempt , but did onely promise the way ad benè beatèque vivendum , yet fell short of that . Conscience is the way to well-living , it is the onely way to well-dying . This gives rejoycing ( as the Apostle saith ) to him that is under the sentence and stroke of death , and is now despairing altogether of this life . 2 Cor. 1. 9. Good Conscience , as it is sweeter than life , so it is stronger than death : and the good man and his Conscience are like Saul and Jonathan , lovely in their life ; and which is above all , in death they are not divided . Hujusmodi comparandae sunt opes , quae cum naufragio simul enatent Prideaux , History pag. 247 The goods embarqued in good Conscience are the onely goods which will be saved when there is any shipwrack of State or Life . And those are the goods we should get , said the Emperour Lewes of Bavyer , which in a shipwrack can swim out as well as thy self . A saying also which Q. Mary is said to have Englished and much delighted in .

These are two great Benefits in this Life here .

But there are two greater for hereafter , Conscience helping Ad tutò intrepidèque comparendum . Ad Gloriosè aeternèque triumphandum .

3 At judgment . Conscience hath two other kindnesses which it will doe for the Soule beyond those two fore-named in life and death , It will stand a man in stead when he is to make his appearance before the Tribunal of God . Where Courage dares not shew his face , nor Eloquence open his mouth , where Majestie hath no respect , and Greatnesse no favour , ( and as the Martyr said ) Where money bears no mastery ; There good Conscience is known and befriended , there it dares appear , thither it doth appeal , when the King , and the Captain , and the Great man , and the Mighty man , and the Chief Commander , and the Rich , and the Bond , and the Free , cry to the mountains to hide them , and to the rocks to fall Rev. 6. 15. 16. on them , that they may not appear . Then doth good Conscience lift up his head , this is the day it hath longed for , and the place where it desires to be heard . 1 Joh. 3. 20 , 21. Hereby we know saith the Apostle , that we are of the truth , and shall assure our hearts before him , for if our heart condemn us not , then have we confidence ( or boldnesse ) before God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Libertatem aut audaciam quid vis dicendi . This will make the Godly man in that great Audit , to give up his account with joy and not with grief .

4. To all Eternity . Conscientia bona , perfectè tranquilla et lae●a est formalis & essentialis beatitudo sanctorum in vita futura . Ames de Cons. l. 1. c. 15. Lastly , which is above all , it leads him the way , ad Gloriosè Regnandum , aeternùmque Triumphandum . It is the step to the highest glory , and is the state of highest Beatitude . To be feasted with the fruits of a good Conscience , this is Angels food , and one of the sweet-meats of Heaven . As the evil , accusing and tormenting Conscience is one of the greatest miseries in Hell , causing the fire never to be quenched , because their worm never dieth : So the good Conscience is one principal Delicate in Heaven . Therefore in that day Christ will not onely tell the Godly how much he hath done and suffered for them ; but he will tell his Father what they have done and suffered for him , I was hungry , these have fed me ; thirsty , these gave me drink . These have kept the word of my Patience . These were not ashamed of my Name where Satan had his Throne . These have kept their Garments unspotted ; therefore they shall walk with me in white . Hence it is that the Crown of Glory is not onely called a Crown of Grace , because the gift of God ; But the Crown of Righteousnesse , because the Reward of this warfare for faith and good Conscience . Then shall the Godly be satisfied from himself , and the fruit of his hands shall be given him : Then shall flow Pro. 12. 14 forth from the belly of each Beleever River● of living water , rivers of Peace , Joy , Comfort , to all Eternity : where Repentance , and Faith , and Hope , and Patience , and Knowledge , and Tongues , and Prophecying shall cease , there shall good Conscience continue , and in it Life , and Joy , and Glory .

Consider on the other side , the miseries of an ill Conscience in every condition , both in Mot. 4 life , death , and after both . First in life : In midst of prosperity he can have no security , Job 20. per totum , read especially ver. 16 , 17 , 22 , 23 , 24. He shall suck the poyson of Asps , the Vipers tongue shall slay him . He shall not see the Rivers , the Flouds , the Brooks of Honey and Butter . In the fulnesse of his sufficiency he shall be in straights . Every hand of the wicked shall come upon him : when he is about to fill his belly , God shall cast the fury of his wrath upon him , and shall rain it upon him while he is yet eating , &c. and so Job . 15. 21. A dreadful sound is in his ears , in prosperity the destroyer shall come upon him . As Adonijah in the day of his Coronation , riseth from the table , he and all his Guests fly and shift for themselves , a short Reign , a mourning Feast . Or as Belshazzar in his Banquet , when he sees the Hand-writing , dread and horrour seizeth on him . And as the Syrians upon a secret noise God caused 2 Kin. 7. 6. them to hear , fled disorderly from their Tents , leaving all their wealth and good chear , a booty to the hunger-famished Israelites . What torment like that of an ill Conscience ! of which that forenamed Authour Dr. Stoughton , ubi supra . excellently speaks .

" All outward blessings ( saith he ) cannot make that man happy that hath an ill Conscience , no more than warm cloathes can produce heat in a dead carkasse , if you would heap never so many upon it . There is no peace to the wicked .

" Aut si pax , bello pax ea deterior .

" For this man in his greatest fortunes , is but like him who is worshipt in the street with cap and knee , but as soon as he is stept within doors , is cursed and rated by a scolding wife : Like him that is lodged in a Bed of Ivory , covered with cloth of Gold , but all his bones within are broken : Like a book of Tragedies bound up in Velvet , all fair without , but black within , the leaves are Gold , but the lines are bloud . O the rack ! O the torment ! O the horrour of a guilty mind ! There is no hell so dark as an evill conscience .

Secondly but much more in adversity , ill Conscience that hath long lien silent and quiet , is apt to cry out and fly in the face , as Josephs Brethren in their distresse were forced to cry out , Gods hand was just upon them : Their sin which was before Peccatum susurrans , is now Peccatum clamans : such cry out as Saul in his distresse , I am sore distressed , the Philistims make war upon 1 Sam. 28. 15. me , and the Lord hath forsaken me , and answers me no more ; then poor soul he goes to hell for comfort , and accordingly he sped . Such have neither Joy in Life , nor Hope in death . Vtrinque timidi , as Eusebius Euseb l : 6. cap. 42. speaks of some in the time of the Persecution under Decius , Cowardly and unsound Christians , who were timidi cum ad moriendum , ●um ad sacrifi●andum ; A lamentable case , neither would their Conscience serve to let them Sacrifice to the Heathen Idols , nor would their heart serve them to die for refusing . So were they in a miserable strait between two dangers , of losing Life , and wounding Conscience , and could no way satisfy themselves : whereas good Conscience had seen in such a case , what was presently to be chosen . Ill Conscience never made good Martyr yet .

But there are three times especially wherein ill Conscience proclaimeth Terror , and Rev. 8. 13. as the Angell in the Revelation , flies over the head of a sinner , crying Woe , Woe , Woe . First , One Woe in life . Secondly , Two Woes at death . Thirdly , But Three Woes at the day of Judgement . 1 Woe in this life .

The first woe is in this life : But this , how dreadfull soever , is the least because the shortest , and hath an end in a little space of a few dayes or years ; therefore it is said , the first woe is passed , but behold two worse woes come shortly upon it , Rev. 9. 12.

The Second woe is at death ; This is a great 2. Woe at death . woe , double to the former , the furnace is heated seven times hotter than it could be in this Life . And as the Apostle saith of the Godlies afflictions , all the sufferings of this present time are not to be compared to that Glory that is to follow ; so may we say , all the sufferings of this life to the wicked , whether in Body or in Spirit , are nothing to be compared to those that follow . This is a long lasting woe . But yet of the second woe it is also said , the Rev. 11. 14. second woe is past , to make way for the third the greatest woe that cometh quickly , i. e. immediately upon it .

Many wicked escape the first woe in life , but as it befel them that scaped the sword of 1 King . 19. 17. Hazael , there were two other worse swords , of Jehu , and Elisha , that should dispatch them after . The sword of Hazael may spare the wicked in this life ; but then the sword of Jehu meets with them at death ; and again the sword of Elisha at the day of judgement . He may flee from the iron sword , but then Job . 20. 22. the how of steel shal strike him thorough : Or as Amos hath it , He may fly from a Lion ( in life ) Am. 5. 19. and a Bear meet him ( at death , ) and the Serpent bite him ( at the day of judgement . )

This yet hath an end , though it be long first , at the day of judgement , the second woe ends , but a greater succeeds . If a man live Eccl. 11. 8. many years ( saith Solomon ) and rejoice in them all , yet let him remember the dayes of darknesse that they are many . The dayes of darknesse that is in hell are many , and long dayes they be , from thy death to the end of the world is but one day , and there are many more after which are longer ; a thousand years is but as one day , and every one of those dayes are as a thousand years : yet are there many of them , more than ten thousands of such dayes there are , for they are without number .

But the third woe payes for all , which is at 3 Woe at the day of Judgment . the day of judgement : then shall all the Cataracts of wrath be set open , and all the vials of wrath filled and emptied out upon the heads of the wicked . Then shall the Lord rain fire and brimstone from the Lord out of Heaven . Then shall the sealed book of Conscience be unclasped , and out of thy own mouth , and heart , and book shalt thou be judged . Then shall both Earth , and Sea , and Hell and Death , deliver up all their dead , but not to be annibilated , that they would account an unspeakable mercy ; but only to be Arraigned , tryed , sentenced : Then shall Death and Hell be cast again into the lake of fire , which is the second and eternall death . Then shall a Hell in Conscience be cast into a Hell of despair : and an Hell of guilt into an Hell of pain . But of this third woe it is no where said , the third woe is past . Life ends , and with it the first woe : The world ends , and with it the second woe : But Etermity ends not , therefore the third woe never ends . Hence the judgement of that day is called Eternal Judgement , Heb. 6. 2. and the destruction of the wicked an everlasting Destruction , 2. Thess. 1. 9.

The first woc may be a sad one , yet it cannot be long , because life is short : The second woe is more sad , because more long , but though long it is , it is not for ever : The third is the sad and killing woe , because it is both long and endlesse . There is the great Gulfe fixed , that there is no comming over .

As the first woe leaves a man , the second woe finde him ; as the second leaves him , the third finds him , but the third never leaves . Look how Life leaves , Death finds ; as Death leaves , Judgement finds ; as Judgement leaves , Eternity finds : But this Eternity leaves not his place to any other .

Eternity is a pit which hath no bottome , it is a large bottome that can never be unravelled , it is a Center which hath no circumference , no measure of times , or number of Ages can fathom or reckon the length of it . It hath ever a beginning of his dayes , hath never an end of his years : when Time shall be no more , Eternity is but beginning . It is a long and perpetuall night , which shall never have a morning to succeed it . Now to all Eternity thy evill Conscience shall accompany thee , and fill thy heart with new tortures of Grief , and fear , and wrath , and bitternesse , and despair . But this third woe must never have an end .

Means . The means to be used , to the getting and keeping of good Conscience , are — Principal and they two . Subservient , and they many .

The Principal means , and without which 1. The Blood of Christ . all the rest are insufficient , are two . First to get the bloud of Christ sprinkled on the Conscience by the hand of faith . As David said of Goliah's sword , There is none to that , give it 1 Sam. 21. 9. me , So may we say of this bloud . This purgeth the Conscience from all dead works , that it may serve the living God , Heb. 9. 14. All duties , gifts , observances , Performances , nothing to this : Other things may make the out-side clean before men , the bloud of Christ is that alone which maketh the Conscience clean before God , that there is now no more Conscience of sin , as to the guilt and spot of it . So Heb. 10. 29. The bloud of the Covenant is that whereby the beleever is sanctified . Whatsoever other means are used , & courses are taken , as by confession , contrition , satisfaction , reading , praying , fasting , building Alms-houses or the like , they are no more ( without this ) to the commending of the Conscience unto God , or taking away sin from the Conscience , than Adams Fig-leaves to take away the shame of his nakednesse ; or the washing of Pilates hands in fair water to cleanse his soul from the foul sin of Bioud-guiltinesse . He should have washed his heart in the bloud of Christ , than had he been free from all his sins , and not his hands in water , that he might be free from the bloud of Christ . His bloud is that Zach. 13. 1. Fountain opened to the house of David , and the inhabitants of Jerusalem for sin and for uncleannesse . This bloud of Christ we should pray pathetically and fervently , as the Jewes did passionately and furiously , that it may be upon us and on our Children ; not on our heads , but on our hearts , not to be charged upon us , but sprinkled on us , not by Vulnera Christi eivitates refugii . Sanguis Christi sons Bethlehemi . Joh. 6. 53. 54. way of imputation , but of expiation . The wounds of Christ are our City of Refuge , said one : And the bloud of Christ is the well of Bethlehem , which we should long for , and break through an host of difficulties to come unto . Except we drink this bloud we have no life in us ; But who so eateth his flesh , and drinketh his bloud , hath eternal life , and Christ promiseth to raise him up at the last day . Fly then to this City of refuge , and escape the Avenger : Sprinkle this blood on thy Door-posts , and escape the Destroyer : Look up to this Brazen Serpent , and be cured of all stings of Conscience from the fiery Serpent , Cast in this Jonah , and the raging Sea is calmed , both of Gods displeasure , and Consciences disturbance : Go to this Samaritan for his Wine and Oyle to thy wounded Conscience , his Wine to wash , cleanse , and search it if defiled , his Oyl to mollifie , supple , and heal it if bruised & festered . This is the first and great Experiment to be used .

The second is like unto it , namely this , 2. The Spirit of Christ . to get and seek the Spirit of Christ , which is the next principal ingredient in , or efficient of a good Conscience . It is the Spirit of God with our Spirit , that makes the good Conscience . In this sense we may allow that of Origen , That Conscience is another Spirit in the soul : therefore the Apostle saith of his Conscience , that it did bear him Rom. 9. 1. witnesse in the Holy Ghost .

The single Testimonie of natural Conscience is not much to be regarded in many cases ; but when Conscience is cleared by the Spirit , and seconded with the Spirit , the Testimony of these two is great and weighty , the Spirit of God witnessing thus to our spirit , is the clearest Testimony of Rom. 8. 16. of our Adoption and Salvation , which thy Conscience alone is not to be credited in ; for what could the light of our body ( the eye ) see and discern , if it were not for the light of the Heaven ( the Sun ? ) we should have a continuall Night . So without the Spirit , the light of God , what can Conscience , our light , see and discern of the things of God ? Therefore the Apostle saith , 1 Cor. 2. 10 , 11 , 12. that God doth reveal unto his servants the deep mysteries of the Gospel by his spirit ; for the spirit searcheth all things , yea the deep things of God . For what man knoweth the things of a man , save the spirit of man which is in him ? So the things of God knoweth no man but the spirit of God . Now we have received not the spirit of the world , but the spirit which is of God , that we may know the things which are freely given to us of Cod , &c. So that wheresoever the spirit of God is , there is the good Conscience ; where it is wanting Conscience cannot be good . Where the naturall enlivening Spirit is absent , or departed , there is no life , or vegetation , or sense , or reason , or motion ; but all death , darkness , coldnesse , &c. So where the enlivening Spirit of Grace is wanting to the soul , there is no life , sense , motion , comfort , but all is dead within , and all the works are but dead works . But where the Spirit is , there is life , there is light , there is liberty , and there is purity , there is peace , and there is grace , there is comfort and there is Conscience , there is indeed all . 2 Subservient means .

The subservient means are thirteen , whereof the first six direct us what to do , the other seven what to avoid .

First of all those subservient means , next to Christ Jesus himself , and his Spirit , which are the principal , Faith is to be sought to 1. Faith . make thee a good Conscience : Thefore how often do we find faith and good Conscience joyned ? This next to the bloud of Christ , and the purifying water of the Spirit hath the greatest cleansing virtue , Act. 15. 9. Christ hath given faith for this end , to purifie the heart . Where faith is pure , the Conscience is pure : this makes the good , and mends the bad Conscience . Faith and good Conscience are made one for the other , as the woman and the man to be fellow-helpers each to other . Faith is Consciences Keeper , Conscience again is Faiths : These two like Jonathan and his Armour-bearer , may discomfit a whole Hoste 1 Sam. 14. of Philistins ; when they keep together , nothing is hard for them to undertake ; or like Saul and Jonathan lovely in life , and undivided in death . Faith and good Conscience do many a good office each for other , and are forced to unite in a league offensive and defensive : In an offensive league , as Simeon and Judah , Jud. 1. 3. the one must help the other to expell the Canaanites out of his Coast first , and then proceed to expell them out of the others Coasts after : Good Conscience helps to expel the Canaanites of fear , distrust , and despair out of Faiths coasts , and to slay Sheshai , Ahiman , and Talmai , these Jud. 1. 10 ▪ three sons of Anak ; and faith again layes to his helping hand to expel the Canaanites of fear , guilt , deadnesse , dulnesse , erroneousnesse , and Scrupulousnesse out of Consciences coasts . And in a defensive league they are joyned , as David said to Abiathar , Abide with me , fear not ; so saith Faith to Conscience , Abide with me Conscience , for he that seeketh my life , seeketh thy life , but with me thou shalt be in safety . 1 Sam. 22. 23. Faith is the white Alabaster-box , in which Consciences pretious Oyntment is put ; Faith is the bottle into which the wine of good Conscience is poured : So again , Conscience doth as much for Faith ; Faith is the light , good Conscience is Faiths lanthorn ; the lanthorn shews forth the light within , the lanthorn defends the light from winds and weather without , that it be not blown out : Conscience holds forth the light of Faith to be seen of men ; Conscience defends faith that it be not put out . Faith is the Apple or sight of the eye , Conscience is the eye-lid ; no eye-lid can see , or doth it profit the body at all without the sight within ; nor can the eye see long , if it have not the eye-lids to defend it from Sun , dust , smoak , and the like annoyances , and to keep the sight clear . So what is Conscience without Faith , but a blind and blundering Conscience ? And what is Faith without Conscience , but as a naked , weak , raw , sore eye ? A three-fold faith necessary to good conscience 1 Justifiing Faith .

Now this Faith that makes and keeps a good Conscience is three-fold . First , Justifying Faith , there must be apprehending and applying the bloud of Christ , Act. 15. 9. This is principally necessary to be sought ; this fides quâ creditur is the fides qua vivitur ; the fides quae creditur is not sufficient without this .

Secondly , Doctrinal faith , this is the faith 2 Doctrinal Faith . here spoken of , Hold faith and a good Conscience , that is , the sound Orthodox faith , contend for it , continue in it . From this Hymenaeus and Alexander swerved , and then left the plain path of good Conscience . Say not any man is sound in faith , and of a good Quam tu secretus es Deus solits magnus lege infatigabili spargens paenale ●caecitates super illicitas cupidita●e● ! Aug. Conf. l. 1. Conscience , who is unsound in Judgement , and opinions . Corrupt opinions breed corrupt Consciences , and corruption in morals usually follows the corruption in intellectuals : Here begins commonly the first step backward to all Apostacy , and the first step forward to all impiety . It is a sad story of the Emperour Valens , who while he was among the Orthodox , had gained much Glory in the Church ; he had stood firme in the time of Julian the Apostate , together with his Brother Valentinian , chusing rather to lay down all his Military Honours and imployments , than to dissert the faith of Christ : yet afterwards by his wives means , she being an Arrian , he was perverted ; and being Co-Emperour with his Godly Brother Valentinian , he grew a Pseudo-Christian first , nec Arrianus , nec Christianus , propemodum visus est ; He was neither perfect Arrian , nor a perfect Christian , afterwards grew a Persecutor , at last he went to enquire of the Devill who should be his successor ; and upon the Ambiguous answer of the Diabolicall Oracle , that his successours name should begin with Theod , He put to death many a man , all such whose name began with those letters , as Theodorus , Mag Cent. 4. cap. 3. Theodotus , Theodoulus , Theodosiolus , and the like .

The third kind of Faith necessary to good 3. A particular warranting Faith . Conscience , is that particular warranting saith ( as I may call it ) to legitimate our actions , which particular warranting faith , may be also called a kind of Justifying faith in a certain sense ; I mean not justifying the person from all guilt , but that action from sin . Every action that is good in it self , hereby becomes sanctified to the use of Conscience by the word of God , the word of faith , as it is called . Of this particular warranting faith the Apostle speaks , when in things of an indifferent and doubtfull nature , he saith , Let Every Rom. 14. 5. one be fully perswaded in his own mind ; that is , let him be fully satisfied in his Conscience concerning his wayes , whether for practising or forbearing this or that : Whatsoever is not of this faith is sin , that is , whatsoever a man doth practise Conscientià fluctuante , or much more Conscientiâ reclamante , his Conscience wavering , or gain-saying , must needs be sinful in him , though it be not sinful to another . Of this that Aphorism also in the same Chapter is to be understood , He that Rom. 14. 23. doubteth is damned if he eat ; he meaneth not that in what ever faith laying hold on Gospel and saving promises , there is not full assurance ( but many doubts yet arising , and fears yet remaining ) that soul hath no true faith , and therefore is in the state of Damnation ; but his meaning is , that he who is bold in practising what he yet sees no warrant for in the word , doth wound his Conscience , having not that sincerity and tendernesse of Conscience which he ought to look after , and therefore is justly condemned and blamed .

Secondly , Repentance , and the daily renewing 2. Means , Repentance . thereof , is the next means to get , and keep the good Conscience . This ever goes along with true faith , Mar. 1. 15. Repent , and beleeve the Gospel . Repentance is as necessary to be taught and practised , as Remission of sins to be preached and beleeved , Luk. 24. 47. Paul where he came taught both , & this was the total sum of all he taught , Act. 20. 21. They who would set your Conscience free to the commission of sin , and yet keep it free from confession and contrition for sin , while they promise you liberty , they proclaim themselves the very servants of all corruption . The Scripture rule is , Job 11. 14 , 15. If Iniquity be in thy hand , put it far away , and let not wickednesse dwell in thy Tabernacles . For then shalt thou lift up thy face without spot , yea , thou shalt be stedfast , and thou shalt not fear . But if thou do evil , sin will lie at the doors , not to be driven away but by repentance , and there it will lie to keep in Terror , to keep out Comfort . If sin and guilt have not yet come in , they lie at the door , when thou steppest out at death , they will fly at thy face , and tear out thy throat ; therefore if thou lovest thy own peace and safety , put it far away from thy Tabernacle , saith Zophar . Conscience must shut all known sin out of doors , or sin will soon thrust Conscience out of doors . Conscience well maintained resists , and disarmes sin ; sin once entertained , and a while maintained , grows too hard for Conscience . Take heed then of harbouring this Guest , or turning in to this Host , sin ; it will Jael-like , after soft language , & sugred entertainment , in thy sleep assault thee , and fasten thee to the ground . Take not in this Jonah at a venture ; though he pay his fare when he comes in , he will raise a storm ere he be gotten out . Revive this discontinued duty , and work of repentance ; Dream not of lodging sin and peace together in the same heart , or at most with a small partition , to have Peace within doors , and Sin without doors . David once thought without the labour of repentance to have secured himself from the trouble and infamy of his foul Adultery ; what doth he ? he sends for Vriah , pretends businesse with him , and after discourses past , dismisseth him home to his house : Vriah would not be gotten from Davids door : To prevent the shame that David would have smothered , sin must be added to sin ; next day Vriah is made drunk , yet at the door he lies again : Then must he be made away , to send the shame packing . But did not Davids sin find him out , break in upon him , and at last made his bed too hot to hold him , and too we● for him to sleep in ? He may now too late swim in tears , and wash his defiled bed with weeping , ere he recover his Peace . So dangerous it is to play neer this Cockatrices Den , and to put the finger upon the hole of the Asp .

See the like again in Amnon the son of David , who having committed that villanous act of an incestuous rape upon his Sister Tamar , thought it was but driving her down stairs , and shutting the door upon her , and the sin and danger was over . But did not his sin lie at the door , and after two years come up and stab him ?

Conscience may be unkindly dealt withall , and turned out of doors , as the Levite did his Concubine , and then forced , ravished , abused , yet it will come home to thee again ; and though it cannot get in , will lie at thy door , and be at thy Threshold ; if it cannot go , it will creep , and if it cannot cry out , Jud. 19. 27. there it will lie , and in the morning when thou art to go out , there thou shalt find it lying to accuse thy unkindnesse , and to terrifie thee for thy ill usage of such a bosome friend . Zophar tels Job that sin though sweet in Youth , will lie downe with thee when old and sick , and will not be beaten away . This makes a miserable sicknesse , and death when sin is in thy bed ; This is an unquiet bed-fellow : Sin and guilt is the worst bed-fellow ; better death should be thy bed-fellow , than sin . Sicknesse , poverty , yea death it self may lie with thee in the same bed , and thou take no hurt , so that sin and an ill Conscience lie not in the middest between thee and Sicknesse or Death ; an ordinary bed may hold these two , but what bed can hold these three ?

Observe , if thou wouldest have a good The third Means . Conscience , what hints at any time thou hast from Christ , and the Spirit . Good Conscience must observe the eye , voice , beck , finger , and every motion of Christ . Judas hereby shewed himself to be a man of no Conscience ( unlesse a seared ) that he could stand all those throwes , and never shrink for the matter : he was nothing moved at the sop given , nor those plaine expressions in words at length and not in figures , He to whom I give this dipped sop is the man whose heart is dipped in Treason and Bloud to be my betrayer and murtherer . Wo be to him by whom the Son of man is betrayed ; It had been good if that man had never been born : He stood all these , he stayed , he puts off all these with an impudent Is it I ? He swallows the Sop , he could now drink up Jordan ; out he goes , and out goes Conscience , and in goes Satan , first hastening him to his sin , then posting him to ruine . All this came upon a non-advertency to hints , and warnings , and checks , and reproofs . As it is a fearful judgement ( Cains judgement ) to fear where no fear is , so it is as foul a sin ( Judas his sin ) not to fear where fear should be . What a hell is it for a man to be Conscience-proof , or for Conscience to be Sermon-proof , Terror-proof , Correction-proof ? Thou hast smitten them ( O Lord ) Jer. 5. 3. but they have refused to receive correction . They have made their faces harder than a rock , they have refused to return . These come to be past reproof , and then to be given over to a reprobate Rom. 1. mind : To be like the Smiths dog , who is so long accustomed to the sparks flying , and the noise of the bellows , that he sleeps under them : But Solomon hath a sad warning to such , He that being often reproved , hardneth Pro. 29. 1. his neck , shall suddenly be destroyed , and that without remedy .

But on the other side Peter recovers Conscience by a wise observing these hints : Christ had fore-warned him Ere the Cock crow twice , thou shalt deny me thrice , he lays up these words , yet being surprized on the sudden , through infirmity he falls ; Repentance awakens him , he hears the Cock crow , his heart trembles , he reflects on himself , & casts his eie back upon his Master , & then sees his Masters eye fixed on him : He minds the eye , he reads the meaning , he leaves the place , goes out , weeps , and recovers himself , and is again received by Christ . Observe thou still the looks , and calls , and smiles , and frowns of Christ , and learn to say , This is the Voice of my Beloved , this is my duty , this is the voice of the Rod , and this is the meaning ; this is the writing of Christ , and this is the reading .

Listen as attentively ( next to the hints 4. Means . of Christ ) to the mutterings and whisperings of thy own Conscience ; learn the language , and observe the discourse of thy own Conscience , mind what intelligence it brings thee home . There is more in this than every one is aware of .

Many deal with suggestions , and checks of Conscience as Josephs Brethren did with him , when he told them of his dreams ; they accounted them one while as the wild notions of an idle brain , then they derided him ; and called him the Dreamer ; another while Gen. 37. 11. they looked upon them as the malipert evaporations of an aspiring mind , then they envied him : But his Father thought there was something in it , therefore he marked and observed his sayings . Take notice what news Conscience brings thee home every day , as Joseph did to Jacob of his sons . Be not afraid to speak with thy self face to face .

Decline not this personal Treaty with thy self ; Send Amaziahs challenge to thy Conscience , Come let us see one another in the face , 2 Chron. 25. 17. Commune often with thy own heart , Psal. 4. and thus David tells us he himself did , Psal. 77. 6. when he had been much out of order , his spirit overwhelmed , his mind troubled , he thought his Conscience might have somewhat to say to him ; he desires a right Vnderstanding may be had , therefore he seeks a conference . I communed with my own heart ( saith he ) and my spirit made diligent search . I heard what Conscience had to charge me withal , and Conscience made a search , and heard what I could say for my self . These Soliloquies are our best disputes , and the most usefull conferences . Such Solitude is better than Society sometimes . Man is best company for himself . Be thou daily in this Counting-house , and take a turn every evening in old Isaacs walks . Go out and meditate Gen. 24. 69 shall I say , or go in and meditate ? Wee read , Gen. 1. that God viewed every dayes work , what it was before it passed out of his hands , and saw that it was good ere he left it , and before the Sabbath he took a review of all he had done in the six dayes before . Observe thou each day what were thy actions this day , what were thy passions : See what words fell from thee , what purposes , and thoughts were in thee : Didst thou well or no to be so angry , or to be so merry ? So to be silent , or so to speak ? Didst thou not vainly discover thy self as one of the vain fellowes use to discover themselves ? Especially before 1 Cor. 11. 28. the Sabbath , or the Sacrament , view all thy works , and take thy self to task by a serious self-examination .

Be not a stranger to thy self ; live much Non venitur ad bonam Conscientiam nisi per cordis custodiam . Bern. at home , nec te quaesiveris extra . Fear not to be alone , whomsoever thou trustest to be thy Cash-keeper , be thou thine own Conscience-keeper . If any be so ungracious as to say , who made me my Brothers Keeper ? Tremble thou to be so unnatural as to say , who made me my own Keeper ? what an ill account of his Stewardship will that man give up , who can say , I have been diligent in all things which I took in hand , but my own Vineyard have I not kept ? I presse this the more , because Cant. 1. 6. it is so necessary and near a way to a good Conscience .

I say again , be sure to be well versed in thy own heart , feel thy own pulse how it beats ; wind up this Watch every night , see how it goes every day , see if it be not down and have done going . Be not like the Elephant , who loves not ( as they say ) to see his own face , therefore never drinks but in muddy waters . Be not as was said of Cain ( Cordis tui fugitivus ) A vagabond from God , and a runnagate from thy self : Hear thou when Conscience speaketh , that God may hear thee when thou speakest , else Conscience will tell thee , though thou wilt not hear it speak to thee now , he will be heard before thy betters another day what it hath against thee . What a shame is it to thee , if thy own Conscience can give no better testimony of thee than Nabals servants did of him ? Our master is such a man of Belial that none i Sam. 25. 17. may speak to him . Be sure to carry it fair with thy self , and keep peace at home , that thy house be not divided against it self , and so end in ruine . Miserable it is if man and wife live at discord ; God is not there . What is it when a man disagrees with himself ? Or be sure if there be any discontent here , to get all composed . Deliver thy self as the Roe ; see whether thou be in fault , or thy Conscience . Austin tels us how he had many Quae non ad me dixi quibus verberibus flagellavi animam meam ? a round bout with himself , after that God had shewed him his sin : He went aside , and chode himself : Then into a private Garden he got , where none might interrupt him , and there his Conscience and he were wrangling till God agreed them , and made them friends . These fallings out breed the strongest friendship both with God and thy self . In hortum abiit — tum in illa grandi rixa domus interioris quam fortiter excitâram animam meam in cubiculo nostro corde me● — in hortulum abstulerat me tumultus pectoris mei , ubi nemo impediret ardentem litem quam mecum aggressus eram Aug. Conf. l. 8. c. 7. & 8.

Fifthly , yet so we must hearken to , and The fifth Means . Vnicuique suus liber est Conscientia &c. Et ideo scribi debent libri nostri ad exemplar libri vitae , & si sic scripti non sint , saltem corrigantur ; confer amus itaque libros nostros cum libro vitae , ●● forte in illa ultima discussione abiiciantur si non fuerint emendati . de Consc. lib. 1. cap. 9. confer with Conscience , as also to confer Conscience with the Scripture . That is the Book of life ( as Bernard saith ) and according to that our Conscience must be copied , or corrected . Let us therefore ( saith he ) compare and confer our books with Gods book , lest in that day our books be rejected as false and faulty , when they come to be examined . See therefore if thy Copy be according to the Original .

The Christian grows judicious , when he reads not Scripture cursorily , but when he diligently conferreth place with place , and Scripture with Scripture . Conscience is to be compared with the Bible , and examined by it . The able and expert Divine rests not in perusing a Translation be it never so good , bur confers the Traslation with the Original . Conscience is but a Translation at the best , and in most the most corrupt Translation ; this vulgar Translation had not need be made authentick and Canonical : But thou must search the Scriptures and not trust thy own judgement too far . Keep thy Watch still going , as I said before ; but see thou that it be right set , not by thy neighbours clock , or thy own guesse , but by the Sun-dial .

Conscience is indeed unto a man a kind Solis Canonicis libris debetur fides , caeter is omnibus judicium . Luther . of Scripture , yet at most but Apocryphal , not Canonical . Apocryphal it is , therefore not to be denied reading ; Canonical it is not , therefore not infallible .

Nothing is to be taken Dogmatically from the Apocrypha ( say we ) unlesse it be contained in the Scripture ; So far we receive them as they consent with Scripture , no further . So far receive thy Conscience , A 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; it is not , so as it should be heard for it self : but it is secundariae authoritatis & lectionis , allowed it may be , when it holds a consonancy with the written word . The grossest Idolatry in the world , saith a learned Divine , is to make thy self the Idol ; and as bad a Rutherford . Papacy as that at Rome , to make a Pope of thy own Conscience . Thy Conscience is indeed thy Rule , but it must then be Regula Regulata , it may not be Regula Regulans et primaria , that is , it is a Rule ruled by another , not giving Rules , but when from that other Rule .

Conscience is to every man his Law to himself , Rom. 2. 15. but this law is to be written out , as the King was commanded Deut. 17. 18. 19. to write his Copy out of Gods law , and then to read therein all the dayes of his life . Conscience may be to thee thy Aaron , in stead of a Prophet ; but it must then have his Moses with it , to be to it in stead of God .

This consideration alone well weighed , would resolve what is to be done in many cases , and may direct in many passages : Nothing is more ordinarily pleaded than Conscience , Conscience . It is my Conscience say most , what ever is their practise or opinion ; and if Joab take Sanctuary here , he thinks himself safe , secure , that none may remove 1 Kin. 2. 28 , 31. or trouble him ; but a Solomon will fetch him thence , or he may die there . It is my Conscience saith the Papist : the same saith the Jew , the same a Mahometan , and I will die for my Conscience : The same may an Antinomian , an Arminian , or Anabaptist say , and I will not goe against my Conscience , &c. I , but is it a good Conscience ? a well informed and enlightned Conscience ? My Conscience bids me do thus , say men often ; I , but what doth God bid Conscience do ? Had not Adam fallen , we should have needed no other Rule but our own Conscience : Now we have a Law written and Proclaimed , we must not make Conscience the Supream Law , but the subordinate . In the integrity of my heart , may Abimelech say , when it was but Gen. 20. 3. a blind integrity : And Jonah being challenged for his frowardnesse , Doest thou well , Jonah to be angry ? he replies , yea , so well as Jonah . 4. my Conscience is satisfied that I could die in this mind , and thus I would do if it were the last thing I should say or do .

Chrysostome blamed those that are curious and choise what money they take , who will refuse to take that which they know not , & Nisi ipsi videant numeros , & calculos constare . they wil look for the figures , and for the right Stamp . But in matters of Conscience , and in points and practises of Religion , ●re easily over-reached . Simpliciter se huc illuc ferri patiuntur . Cum sint ab autore spiritu sancto dicuntur . autoritatis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , veritatisque 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chamier de canon . fid. l 4. c. 1. Cui subjic ī oportet omnem pium intellectum . Aug. 6. Means . Vel Deum interpellet , inquirat , aut consulat nam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vocat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

It is the highest honour and perfection of the holy Scriptures , that they coming from an infallible hand , and written by the divine inspiration of an un-erring Spirit , have this Prerogative above all other persons , writings , and opinions , that they are of undubitate and unquestionable Authority , and of infallible certainty , to which every thought and reasoning of man must be brought into subjection .

Conscience is indeed to have a negative voice , so that nothing is to be done without his assent and good liking ; But Conscience must not challenge an Arbitrary and illimited power to act or determine any thing without advice with his great Councel , the Law and the Prophets .

The last of those means to be used is Prayer , which is a great friend to good Conscience . The good Conscience makes many a good Prayer . There is the particular 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and demand of a good Conscience spoken of 1 Pet. 3. 21. which learned Beza understands of prayer . Quo fit ut bona Conscientia interroget Deum , he renders it , The good Conscience never undertakes any thing , saith he , without prayer and asking counsel at the mouth of God . Good Conscience hath ever one eye Conscientia sanctificata ab uno Deo pendet , illum invocat , nihil nisi eo consulto et ore ipsius interrogato aggreditur . Beza in 1 Pet. 3. 21. Act. 10. 2. Job . 27. 10 upon God to observe his precepts , and the other to beg his direction . Conscience cannot be kept sweet , but in this perfume of Prayer . Observe , and you will find the man frequent in prayer , ordinarily a man of Conscience : But the man of Conscience ever a man of Prayer . This was the Testimony given of Cornelius , that he was a Devout man , fearing God with all his house , gave much alms to the People , and prayed to God alwaies . But the Hypocrites ( saith Job ) doth not delight himself in the Almighty , nor pray alway to God . There can no Conscience be made of any thing , where Conscience is not made of Prayer . They call not upon God , saith David , what is Psalm . 14. he then lesse than a practical Athiest ? And Job again makes the highest pitch of impiety this , to say to God depart from us , we desire Job . 21. 14 15. not the knowledge of thy wayes . What is the Almighty that we should serve him ? and what profit shall we have if we pray unto him ?

Dost thou then desire a good Conscience ? Pray with Salomon , O Lord , give me above 1 Kin. 3. 9. all givings , a wise and understanding heart , that I may know how to go in and out before thee . And with David , Lord , Create in me Psal. 51. a new and a clean heart , and renew in me a right spirit . Lord , be thou still searching and keeping this my heart , it is too much for me to keep , it is too deep for me to search , it is too subtil , slippery , and deceitfull for me to know : Lord , try my reins , Lord make me know my self . O Lord , keep me and my Conscience with all keeping , keep me as thou wouldest keep the apple of thine eye , that thou keeping my Conscience , my Conscience may keep faith , that faith may keep Christ , that Christ may keep my soul in perfect peace . Without peace , what is life worth ? Without Christ I can have no peace , without faith no Christ , without Conscience no faith , and without thy keeping , no Conscience , and without prayer no hope of thy keeping . O Lord set thy Angel with his flaming drawn two-edged sword , turning every way before the door of my Conscience to keep and guard it from being either forced or defiled .

Prayer and Conscience make such another association as Judah and Simeon did . Help me Jud. 1. 3. good Prayer saith Conscience , to drive out the Canaanites out of my Coasts , to expell Erroneousnesse , deadnesse , and hardnesse , the three sons of Anak out of my Lot and Territory ; and I will help thee Prayer , to drive out fear , distrust , and despondency out of thy Lot .

As those six already mentioned are to be practised to the getting or keeping of the Seven things to be avoided good Conscience ; so there be seven other things to be avoided .

1. Beware even of committing smallest Non solum gravia , sed et levia peccata sunt sins , and of many things which go for lawfull . Wink not at small faults in thy self , for so saith Piety . In others thou must often , so commandeth Charity . The least spark may consume the greatest house ; the least leak vitanda . Bern. sink the greatest ship ; One unclean spirit makes way for seven worse . Call not Faith and Troth small Oaths , they are more then yea and nay : Refrain idle words , rash anger , vain mirth , foolish jeasting , yea to say so much as Racha to thy brother , that is saith Spanhemius , Chrysostomus et illius abreviator Bulga●orum Episcopus statuerunt Raca designare idem quod TU per contemptum . Spanhem in Dub. Bern. to say so much as Thou to him in contempt . Conscience must beware not onely of telling a malicious lie , but of the officious also ; not onely the pernicious lie to be detested , but even the joculatory , to lie in jest , to please thy companion , to excuse thy friend , to save thy self , is to be refrained . Every kind of lying is sinfull , because no lie is of the truth : Abhor not onely to calumniate and back-bite thy worst enemy , but to flatter and sooth thy best friend .

The greatest spoil made in Conscience , had at first but small beginnings . Qui otiosum verbum non reprimit , ad noxia citò transit , et vanus sermo est vanae Conscientiae index .

Davids carelesse glance and roving eye corrupts his heart ; there the fire begins ; he is drawn away presently after and enticed ; then lust conceives and brings forth sin , sin shortly becomes perfect and bringeth forth death : A dart striketh through his liver , death seizeth on his souls vitals , and so low is he brought by this Consumption as to the dust of death . Principiis obsta is a good rule .

How soon were all Peters good purposes , promises , Protestations forgotten and laid aside , he being once ingaged among ill company ! They all speak against Christ , he resolveth not to stand up one against so many to speak in his defence . They deny him , he denies him , they swear he swears ; they curse , he curseth as fast . How soon doth the thief in the candle consume it ? How fast do lesse sins not thrown out vastare Conscientiam , and make it flare out presently ? Peters faint denial first time , fetcheth out an Oath next time to back it ; then he that hath once pawned his Faith to hell by a false oath , may now sell his Master for nothing , and himself for nought . Pèter casts off fear , he cuts off his own legs , & drinketh dammage . Lie ! Swear ! Curse ! Lord it is time for the Cock to crow , and for thee to look , and for Peter to be gone .

Oh look to beginnings , cast out ( as Pharaoh did the young Children ) motions to Exo. 1. 16 , sin when they are first born : Shun occasions : Come not nigh unto her corner : Stick at a thread , and a latchet .

There are more ill husbands undone ( as I said before ) by losse of time neglecting their callings , by a little sleep , and a little slumber , by slight expences , now a penny and then a penny , then by a hundred pound at a clap : these sink suddenly , none pittying them ; the other fall at length , but by degrees , none observing them .

Bernard tels us how insensibly by degrees sin grows upon the soul : A man well bred at first looks upon sin as importable ; once overtaken , sin is not now importable , but onely Primo importabile processu temporis grave , paulo post leve , postea placet & dulce est . Ad extremum quod erat impossibile ad faciendum , est impossibile ad continendum Bern. de cons. c. 3. Ex voluntate perversa facta est consuetudo , & dum consuetudini non resistitur facta est necessitas . Aug. Conf. l. 8. heavy ; next time sin is not heavy at all , but easie ; a while after not easie onely , but light ; next time sweet and pleasant ; afterwards custome becomes another nature ; and what was importable at first to be committed , is impossible at last to be avoided .

And Austin tels us a story of his mother , who by sipping a little wine at first when she filled the cup , came by degrees to be a tipling Gossip , and to take her whole cups at last . Qui modica spernit ; paulatim decidit , he saith upon it ; Despise small sins , and thou art gone . Ad illum modicum quotidiana modica addendo in eam consuetudinem lapsa erat , ut propè iam plenos mero caliculos inhianter hauriret . Conf. lib. 9.

2. Take heed again of adventuring upon one greater sinfull act ; I say any one sinfull act deliberately presuming upon Gods Remission , and thy own Repentance , saying , I shall have peace though I do this : Such one act may for ever shut Conscience out of doors , taking away the life and sense of it , and ever after shut thee out of Consciences doors , taking from thee its former peace . It was but one deliberate act of sin that threw the Angels to all Eternity out of Heaven , and chained them up in everlasting chains of darknesse . That one sin deliberately committed by our first Parents against an expresse Precept cast them out of Paradise , and caused the Cherubim and flaming sword to be set at the gate , for ever denying any recovery , & re-entry .

See what became of Judas when he had once projected in his heart that prodigious act of murder and treason , and was resolved to make good his bloudy engagement to the Priests .

He is now at present with Christ and his Disciples , yet intendeth anon to be with the High-Priests : He takes the Sop from Christ now , and resolves the same hand shall take the High-Priests money too : He hath a bag that can hold all that Christ can give , and Satan offer . Oh Lucifer , how art thou fallen ! Oh Judas how art thou running headlong to destruction ! Judas , what if Christ should disclaim thee for ever , as he did , for a son of perdition ! All those which thou gavest me have Joh. 17. I kept , hut that one which is lost . Judas ! what if thou shouldest be given over to Satan that thou shalt never repent ? Judas ! what if God should give thee over that though thou repent thou shalt not be received to mercy , that thou , and thy money , and thy repentance perish together , and God swear in his wrath , that thou shalt never enter into his Rest ? The like you may see in Ananias and Sapphira , who having deliberately concluded to try the Spirit of God in the Apostles , never were called to Repentance after : But when Peter had rebuked them with their sin , Why hath Satan filled your heart ? they died in their sin .

3. Take heed of living under , or following after a loose , and cold , man-pleasing Ministery , which preacheth liberty , not strictnesse of Conscience ; which soweth pillows under thine Arm-holes , and layeth feather-beds under thy feet to tread upon ; cries Peace , Peace , so that none departeth from his sinfull way . The voice of a faithfull Preacher Esa. 40. 3. Esa. 58. 1. Ecc. 12. 11. is the voice of a Cryer ; His sound the sound of a Trumpet ; his words like sharp nails , and piercing Goads ; his preaching is heart-pricking ; his dividing the Text and Doctrine , the Heb. 4. 12 , 13. dividing of the Spirit and Marrow , and cutting down the Back-bone , and he layes all open . This is the best Ministery , that which is sharper than the two-edged sword , and discovers the thoughts of the heart , and makes the man quake and tremble , and fall down before the word , and cry out God is here of a truth . Our blessed Saviour who had the Tongue of the learned to speak the word Esay . 50. 4. Esa. 49. 2. Psal. 45. 2. Rev. 1. 14. Mal. 3. 2. Es. 11. 4. in season to him that was weary , was also as a polished shaft , and his mouth as a sharp sword . He who had grace poured into his lips , and spake so as never man did , his eyes were as a flame of fire , and his comming into his Temple none was able to abide : He was as a Refiners fire , and the Fullers soap , and with the breath of his lips he did slay the wicked .

The Prophets of old , the Apostles in their time , and all Godly Ministers since , have been sons of Thunder ; their work hath been to fall roundly upon Conscience : They have applyed all their engines to batter downe , or take in this strong hold for Christ . They have laid siege to the disobedient , and refractory Conscience , sought to Block it up , to take away all provisions from it , to force it to yeeld , and call out for mercy . They have surrounded Jericho's high walls day after day , sounding with their Trumpets , till they have fallen downe flat to the ground , that Joshuah might enter as a Conqueror . They still sought by loud and uncessant Alarums , to startle the secure Conscience , to awaken the sleepy , to burne the seared , to terrifie the obdurate . And the only care they had , was to comfort the afflicted , to Josh. 6 22. Heb. 11 31 quiet the troubled , to strengthen the weake Conscience ; And to rescue one beleeving Rahab , from perishing among thousands of them that beleeved not .

These were the weapons of the old ministeriall Warfare . These the Stratagemes of Christ and his servants , to undermine and blow up Satans Kingdom , and to pressemen into the Kingdome of Heaven . But this Age will not endure this kinde of preaching , no more then the Israelites could indure the shrill sound of the Trumpet sounding loudder and louder ; and that terrible fire , and Heb. 12. 19 20 that voice of words , which they desired they might heare no more off . We must have no legall teaching , we . Soft and Effaeminate Rehoboam must have young and complying Counsellors of his owne humour . The Samaritan must not come with his Wine to search , and cleanse , and wash ; but onely with his gentle Oyle to heale , and comfort . Physitians of no value : Say not this is to preach Christ Jesus , free Grace , the Kingdome of Heaven , Gospell , Promises , Priviledges . Is the Son of peace there ? Are thy hearers Loaden , Weary , Luk. 4. 18 Pricked , Wounded , Bruised , Sick ? When the Gospell Commission was first opened , the instructions were to preach the Gospel Es. 61. 1. 2. to the poore , to heale the broken-hearted , to preach deliverance to the Captives , recovering of sight to the blind , to set at liberty them that are bruised , to proclaim the acceptable yeare of the Lord . And withall , to proclaim the day of vengeance of our God .

But it is noted of them that blessed the people , they caused them to erre ; and they who were so blessed were destroyed . Christ commanded repentance to be preached , and Es. 9. 16. then remission of sinnes to be promised . And Lu: 24. 47 Acts 20. Paul tells us all his Doctrine was bound up in two Chapters : The first , repentance towards God ; The second , faith in Jesus Christ .

But Luther tells us , he observed two sorts Theologus Crucis dicit id quod res est . Theologus gloriae dicit malum bonum , & bonum malum . of Divines , in his time ; there was one the poore Divine , whom he called Theologus Crucis , the Divine for the Cross ; he ( saith Luther ) preacheth plainly , and tells men how things stand . The other Divine , is Theologus Gloriae , the Divine for the Crowne , for preferment , Praise ; The Glorious Divine , This saith he , is a dangerous , and unsound Divine ; he calls evill good , and darknesse light . And Luthers prayer was , that God would deliver his Church from such glorious A theologo gloriae & pastore contentioso , & ●nutilibus questionibus liberet suam Ecclesiam Dominus . Luther Divines . The men of thy peace , said Obadiah , v. 7. Have deceived thee , and prevailed against thee , they of thy bread have laid a wound under thee , &c.

See therefore , if thou wishest well to thy soul , whom thou must chuse for thy minister ; him that is most faithfull , most powerfull , whose fan is in his hand , who is a conscience-convincing , a Conscience-scouring , and searching man , such a one is like to be well skilled in the art of curing and comforting Conscience , who seekes to discover the diseases and maladyes of Conscience . Affect that ministry then that speaketh more to thy heart then to thy fancy , that preacheth more to thy Conscience then thy concupiscence ; and whose Preaching driveth more at Purity then Liberty .

But in these dayes how few are found , who at all stand upon the ministry of the Word , what it is , whether Preaching , or non-Preaching ; whether sound , or unsound Preaching . Heretofore the question was , Where dwels the Seer ? Now a dayes , if any be to make a remove , and to change his 1 Sam. 9. 9 , 18. dwelling , They make Lots choice , enquiring what the Earth is for their Cattle , not Gen. 13. 10 what the Ayre is for their Soules ; and so prefer a Sodom before a Canaan : or doe as the Num. 32. 4. 5. Reubenites , who because of their Cattle and little ones , desired to sit downe on the other side of Jordan ; though they were further off from the Tabernacle and Temple , preferring a Bashan before Jerusalem .

And if any doe at all regard the Preaching Minister ; yet how doe they then for the most part , make choice of that Ministery that will prophecie to them of Peace , and speake smooth things .

In the first dayes of the Gospell , when Christ was new borne , there were some Mat. 2. Christian-Gentiles ( the wise men ) who that they might finde our Saviour , observed diligently the direction of that moving Star of Heaven , which went before them , and when that not seene , enquired for further directions from the standing Stars on Earth , the Scriptures ; they followed both , and so were conducted to the place where Christ was , whom they found , saw and worshipped . But now in these last dayes of the Gospel , wee have some whom we may call Gentile-Christians , who neither regard the moving Stars ( the Ministers ) or the standing fixed Stars , ( the Scriptures ) But without both these , Rev. 2. 1. finde out new wayes , and follow strange new lights , as those who ( when the Son of man was to be betrayed into the hands of men ) followed a false Apostle with Lanthorns , Torches , Fire-brands and weapons , as if they meant not to worship , but apprehend Christ . The former did finde , , these lost Christ ; They did honour , these put him to open shame ; they Deify , These Crucifie him ; they Adore , these Destroy him , They opened their Treasures , and give him all they had ; these strip Christ of all he hath ; They usherd him into his Kingdome , and into the hearts of the Godly ; these drive him out of the world ; they prefer'd an Infant obscure Christ , before a King , before Herod ; these prefer before a Grown , Known , and a now famous Messias , an Infamous flagitious Barabas

About a seven yeares agoe , both Parliament and people came in the language of Act. 16. 9. Macedonia to the Godly Ministers , come over and helpe us , and then they were received Jam. 5. 35. ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) as St. Joh. Baptist among the Jewes , or S. Paul among the Galathians , as an Angell of God ; or as he and Barnabas at Act. 14 12 Lycaonia once , one was Jupiter , another Mercury . The double honour was then thought but due . There is since a sad change som where , that the same men should be looked upon as the chiefe troublers of Israel now , made a spectacle to the world , Angels 1 Cor. 4. 9 , 11 , 12 , 13. and Men , esteemed ( rather disesteemed ) as the off scouring of all things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is well enough . The disciple is no worse yet then his master , nor the servant then his Lord . Yet if dust might speak to dust , and the Thistle in Labonon say any thing at all to the Cedar in Lebanon , I would say that there seemes to me , to be more danger to the men of this Generation , from the silent dust of the feet of the despised Godly ministers , who Jer. 17. 16 neither fight nor threaten , nor yet desire the evill day , then from all the armed hands , and enraged hearts of the most desperate malignants , which though they breath out slaughter and cruelty , have been but like the Es. 7 : 4 : smoaking Tayles of easily quenched fire-brands

4 Take great heed to him whom thou makest thy bosome freind , know him well , and Oh nimis inimica amicitia ! Aug. know him to be good . Mans wisedome is not seen in any one thing more then in making choice of his company , and friend . Ill acquaintance hath undone many . The instance in the Text tells us , how one sinner destroyes much good . One corrupt man corrupts another . Hymenaeus and Alexander coupled Waque livorem conspecta ducit ab uvâ. together : They had one infected the other . Hymeneus and Philetus . 2 Tim. 2. 17. Phygellus and Hermogenes . More ill couples still , Alexander it is likely marred Hymenaeus . Hymenaeus marres Philetus , and so comes the Gangrene Gen. 7. 2 : to spread . Evill persons and seducers , as Noabs unclean Beasts , go together in couples . Simeon & Levi brethren in evill ; Ananias and Sapphira conspire together ; Amnon had never accomplished his bestial & unclean Lust , if he had not had the head of Jehonadab , to set him in the way , Jehonadab was a very subtle man it 2 Sam: 13. 3 is said . Oh come not into the way of the sinner , nor enter the Counsell of the ungodly , least at last thou be set in the Chaire of the scorner . Evill company corrupts the best dispositions : we see godly Jehosaphat in company with a wicked Ahab , complementing 1 Kin. 22. 4 too farre , and complying too too much . I am as thou art saith he &c.

5 In things doubtfull be well advised , or forbeare , and take the surer and safer way . This is a necessary rule to be observed . I meane not the safer way in outward respect : This often blinds the eyes of the wise , and perverts the judgement of the judicious . But of inward safety before God I speake . As for instance , Vsury some allow , most condemne it ; now what is to bee done ? Faith and Troth some say is no swearing ; others say , they have too much appearance of evill : I am sure thy Conscience will say , they are more then Yea , Yea ; Nay , Nay . Some say to Drink and pledge healths , to play at Cards , and Dice , to follow the fashions of the times ; The long haire of men , the naked necks , backs and breasts of women , are all lawfull . Others are of another minde . Judge thou what is safest , and let those be thy rules to judge by , Eph. 5. 11. Have no fellowship with the unfruitfull works of darkness , but rather reprove them . & Phi. 4. 8. Whatsoever things are true , whatsoever things are just , whatsoever are honest , whatsoever are pure , whatsoever are lovely , and whatsoever are of good report ; thinke on these things and doe them &c.

Resolve thou what is safest with thy selfe , when sometimes thou mayest plainly see danger of sin , lying on the one hand , and none at all on the othe

The wary traveller when night comes on , and he not perfect in his way , will rather chuse to take up his lodging , and lye short , then adventure to goe on , and wander in the darke , or be in danger to bee set upon . It is safe to lye short often ; goe not ever to the utmost of thy Liberty , Quodcunque Licere potest , Libere non debet .

6 Take heed of worldly-mindednesse , no enemy worse to Conscience . These thornes choak the best seeds of Grace ; and this Canker eates out the very bowells of Conscience . For a piece of Bread , such a one will transgresse ; and for one small morsell , sell a Birth-right . Take heed of that maxime of the Mammonist 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gaine is the Godlinesse . This is the root of all evill , when the man is resolved to bee rich , and will dye worth thousands , leave his Children such portions , become a purchaser , drive a great Trade , though he dye Ditior quam Sanctior . These resolutions send Conscience packing . Then is the wilde Boar broke into the field of Conscience , all is rooted up . These will break their word , betray their Trust , deceive their Brother , violate their Faith , falsify their Wares , Weights , Measures , lye at catch for advantage ; and for an accursed wedge of Gold , bring the fire and curse of God into their Tents and Families . What is become of that old honesty , integrity and plain dealing , that was wont to be in the world ? Where is that Breviary and Epitome of all justice ( as Jerom call'd it ) to be found ? Whatsoever yee would that men should doe to you , doe ye the same to them .

Men many times in bargaining , make more large and cheap Penni-worths of their Conscience , Faith , Hope , Christianity , yea salvation then of their wares ; you shall have too much of them to helpe off with these . What more ordinary then to say as I am a Christian , as I hope for mercy , if there be any faith in me , upon my Conscience , upon my Salvation , and upon my Soul , such have Venalemque fidem , Vendibilemque animam , a low-priced faith , and a vendible soul .

Seldom doe riches and a good Conscience dwell under the same Roofe . Satan knowes where to have such at any turne ; Balaam in pursuit of the wages of iniquity , will not be stopt by any Angell in the way , or a bruised Legge . Gehazi will steale out some private way , when he thinks his Masters eye is not upon him . Satan knew who carryed the Bagge among the Apostles ; and that thirty silver pieces would make him swallow the Soppe , and any the most opprobrious open reproofe too , yet goe on with his purpose , to sell both his Saviours body , and his owne soul .

Take heed your hearts be not surcharged with cares of the world , and deceitfulnesse of Lu. 21. 34. Riches as well as with surfeiting and drunkennesse . More go to hell that are the worlds good husbands , buying , selling , building , planting , &c. than of perjury , blasphemie , buggery , incest , Atheisme , and malicious despighting the Spirit of Grace . These are no light sins , they were Sodomes sins . This is no Gospell life , it was the life of the old world whom God destroyed . The worlds best husbands are commonly heavens worst husbands . The penny and Earthly wise , is the pound and the Pearle-foolish . How seldome are those wise to Salvation , who are so over-wise in their Generation .

Finally take heed , and again I say take heed of an erroneus Conscience . This is indeed as the wild-fire in the standing corn ; or as Sampsons Foxes with their fire-brands in their tails : These are as the wild Boar , or as the ravening Bear . No stopping this Fool in his folly . A wild Asse used to the wildernesse , that snuffeth up the wind at her pleasure , Jer. 2. 24. in her occasion who can turn her away ? Saul , when an erroneous zealous Pharisee , thought no better service could be done to God , than to make havock of the Christians . This Alexander and Hymenaeus what Heresies did they broach after they once fell away ? and because they found not Paul as vertiginous & mutable as themselves , they hate , defame , and persecute his person , and blaspheme his Doctrine . Oh how sad a sight it is to behold , that many hopeful Professours formerly , after they are once leavened with the bitter leaven of the Pharisees , how do they in their hearts undervalue and contemn , and it may be in their speech openly cry out of , and seek to put all the disgrace and disesteem upon such faithfull Ministers whom themselves did most magnifie and prize , judging them worthy of their very eyes in their heads . Oh the unsavoury salt of Errour ! how doth it infatuate and distaste every thing , till it be cast out to the dunghil .

It is a dolefull story , that of Valens mentioned Postea nec Arrianus , nec Christianus visus est , licentiam omnibus dedit sua sacra celebrandi gentibus , ac Judaeis , nec non omnibus haere●icis , Idolatricas vanitate à Joviniano destructas reflorescere permissit . Jovis cultum , Dionysii Cererisque sacra non in occulto celebrabant , sed per medias plate●● Bacchantes ubique cur sitabant : cum illis solum inimicum se praebebat qui Apostoliam doctrinam praedicare videbantur . Theod. l. 4. c. 24. before ; who having been sound and zealous in the true profession in the time of Julian , yet afterwards being Emperour , having married an Arrian , wife ; and being deluded and inchanted with Endoxius an Arrian Bishop ; he soon cooled in his affections , and so staggered in his judgement , that they could not tell what to make of him ; he was neither Fish nor Flesh , neither Arrian not Christian . But after he fell wholly from his Religion , and gave toleration to all manner of Religions ( to every Nation his own Religion ) Judaism , Paganism ; all Idolatrous , and whatsoever wicked practises , were permitted freely , onely to preach and professe the Apostolick doctrine prohibited : a bitter Persecutor he proved , and at last renouncing God , to the Oracle he went to enquire of the Devil who should be his Successor .

2. To draw to an end . The other part of the Exhortation concerns the Minister particularly . The Text being a charge or exhortation from a Minister to a Minister , from Paul to Timothy , to hold Faith and a good Conscience .

Which the Minister must make good 1. Personally . 2. Doctrinally .

He must be a man of Conscience for his person , a man for Conscience in his doctrine .

1. In his personal carriage he must be Conscientious , that he may be an exemplary pattern to his flock . If he be thus a Burning light , he shall also be a Shining light to others . The Minister must strive to excel others in every spiritual gift , in this especially . A City set on a hill cannot be hid : He must so walk that they may see the law in his steps as well as in his lips . He is to be as the Sun , the light of the inferiour world , is therefore to move regularly , steadily , uniformly , that the Dials and Clocks below may be set right , when they go along with this Sun .

It is said that nothing cuts the Diamond , but the Diamond ; I am sure none is so fit to work upon the Conscience of a man , as the man of Conscience .

The ministers lips then must disperse knowledge to the People , but his heart must retain Conscience to himself . This little volume , Conscience , he must be exactly read in : whatsoever other volumes he be a stranger to , whatsoever language he be defective in , he must be well acquainted with that of Conscience . It was an excellent speech , that of Jerome , Discamus in terra , quorum Ad Paulin. scientiá nobis perseveret in Caelo . Those things are worth learning on Earth , the knowledge whereof will be of use in Heaven . A saying which famous Paraeus ever had in his mouth , and caused to be written in the publike Schooles where he read his Divinity Lectures .

Learned Beza tels us what was Calvins counsell Cum te 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non vulgari donatum esse videam , quâ saepe ad moximos decipiendos viros abusus est Satanas velim te diligenter cavere , nè te ullis inanibus arguti is irretias . usually to younger Divines ; in whom he saw any pregnancy of parts ; to take heed of abstruse Questions and unnecessary controversies , lest they should be catched and insnared in the Toyles of wit , and so prove unhappy instruments of Satan to pervert others . And he further reports , he had given the same counsell to himself , which he had observed to his dying day , and did exceedingly blesse God for .

The want of observing this counsel , was the utter undoing of that Conradus Vorstius , a man otherwise of much acumen , who carried away with the fleetnesse of his wit , and the nicenesse of his spirit , after he had read Socinus , and such other corrupt writings , became a pernicious corrupter of the younger Students , who were his hearers , and an occasion of much mischief to the Church .

And since that I am speaking to the Minister , I desire to speak two words apart to two sorts of persons that are now in the Ministery . The first is to our younger Timothies , who as they are to be the Successors of our 1 A particular Exhortation to Timothy . elder Pauls when they die ; so are they their hopes and delights , while they are alive . To these we can say nothing but good : Watch you in all things ; stand fast ; quit you like men ; be strong ; despise afflictions for the Gospel : Look well to the Charge of God , the Charge of Faith , and of a good Conscience . Take heed to your selves , and your doctrine : Avoid prophane jangling , vain bablings , oppositions 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Tim. 6. 21. 1 Pet. 2. ult. 1 Pet. 5. 4. of science , Pseudo science . Study to shew your selves men of God , approved workmen , that need not to be ashamed : Your work and charge is great , but your promised assistance greater , your reward and crown is greatest ; I mean not from men , but from the hand of the Arch-bishop , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as he is called ) in the day of his great visitation . Remember that famous Apophthegm of Mr. Perkins which he wrote in the frontis-piece of all his books , Minister verbi es , hoc age : Thou art a Minister of the word , mind thy businesse well . Be sure to hold fast the form of sound words , as being wel nourished up in the words of faith and good doctrine , wherin you have made so great a pro-proficiency . Read over & over your Directory , Pauls Epistles to Timothy and Titus .

It is the Jesuites instruction to their younger Preachers when they have to do with some persons , as Princes and great ones , to instill Principles into them , quae liberiorem reddunt Conscientiam . Abominate ye such policie and compliance as greatest impiety . In freer and looser times let your principles be the stricter , not the slacker . It is the reproach of some Lawyers , that it may be said of them , they have venalem linguam , a tongue to set to sale : Take heed that it be not said of any Divine , that he hath linguam mercinariam , & animam venalem , a tongue to be hired , and a soul to be sold .

Though you may be younger men for Cum ad edificium arbusta succidimus ut prius viriditatis humor exsiccari debeat expectamus ; ne si eis recentibus fabricae pondus imponatur , ea ipsa curvarentur , & confracta citius corruant , quae immaturè in altum levata videbantur . Cur non in hominibus ad animarum curas admitiendis custoditur quod in Lignis ? Greg. l. 4. ep. 95. yeares , seek to grow past Neophytes , and younger plants which may be easily plucked up by the roots from the ground they stand upon , or be bent and bowed by any hand as they stand . Gregory very elegantly warneth concerning such as are young and tender Plants , That they be not like green unseasoned Timber , which if put into a piece of building , will warp , and bow , and break , that no weight may be laid upon them .

Secondly here I must crave leave to give 2. To Hymenaeus and Alexander . an Item to Hymenaeus and Alexander , who of late Disciples are now become all on the sudden above their Masters , more than ordinary Ministers , who not sent , yet run ; not being called , yet they go ; and having Jer. 23. 21. left the Anvile and the Forge , have taken the sacred Hammer in hand , Is not my Jer. 23. 29. Word an Hammer that breaketh the Book in pieces ?

1. Consider who hath sent you , and given you your Commission . How can they Rom. 10. 15. preach except they be sent ? Tell me , when the storm comes , what answer thou canst make to these interrogatories , Jonah 1. 8. Tell us , what is thine occupation ? and whence 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 ti●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 quàm 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 juven● , 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 .