The Court of Conscience, Part 1 – Table of contents
THE COVRT OF CONSCIENCE: OR, IOSEPHS BRETHRENS IVDGEMENT BARRE.
GEN. 42.21.
And they ſaid one to another, We are verily guilty concerning our brother, in that we ſaw the anguiſh of his ſoule, when he beſought vsus, and we would not heare: therefore is this diſtreſſe come vponupon vsus.
NOr to trouble you with any tedious Preface:The ſumme and ſcope of the Text. this Scripture being giuen by inſpiration (as all diuine Scripture is,) and written for our learning, doth comprehend in it a Iudiciall act of Diuine prouidence, in bringing to iudgement that ſame miſchieuous fact committed by ten of Iacobs ſonnes, againſt Ioſeph their innocent, and harmeleſſe brother.
The diviſion.In which act (as it ordinarily falles out in Iudiciall caſes,) two circumſtances offer themſelues to our conſideration.
1. The accuſers at this Barre.
2. The accuſation it ſelfe.
The firſt is laide downe in the beginning of the verſe. And they ſaid one to another. The ſecond in the clauſe of the verſe, we are verily guiltie concerning our brother, in that we ſaw the anguiſh of his ſoule, when he beſought vsus, and we would not heare, therefore is this distreſſe come vponupon vsus.
The firſt part ſubdivided and interpreted.Touching the firſt (which wee muſt firſt handle) we may note two particulars. Firſt the occaſion that mooued the accuſers to come in: Secondly, the perſons, who theſe accuſers were.
The occaſion is gathered out of the precedent verſes, and coupled to the text by this particle, ſo that in this one word AND, the occaſion is intimated, which ſtands thus.
A great dearth in Iacobs dayes, raigneth in all the lands about Egypt: And (as it is the lot of Gods deareſt ſeruants, to be common ſharers with other in common calamities) that good old father with his whole family was pinched with it, as well as other places. At which pinch, hearing of a great Corne-maſter in Egypt (little thinking it had beene his ſonne Ioſeph, for whom he had laide aſide his mourning weede ſo long agoe) he calles his ten ſonnes vntounto him, commands them to haſten into Egypt, to this man: to buy and bring home ſome foode for his houſhold. At his command, thither they ſpeede themſelues; whither, no ſooner were they come, but this Gouernour (their brother Ioſeph, whom they had once miſ-uſed, though neuer dreaming it ſhould be hee) ſeemes (in an holy policie to vſe them harſhly,aVerſe 9. chargeth them to be Spies, would not accept of thebVerſ. 10, 11, 12, 13, 14. Apologie they made for themſelues, putteth them into Ward three dayes,cVerſ. 17. would not ſuffer them to goe home with corne (for which they came; but on condition, that one of them ſhould remaine his priſoner, vntill the reſt went home and fetcht their brother Beniamin, (whom they had ſpoke off) to bring him to himdVerſ. 15.19.20..
Theſe brethren meeting with this harſh and vnexpected entertainment, begin to be ſomewhat troubled in their mindes, and each one by his countenance (as it is likely) coniecturing, and gueſſing at the diſturbed motions in anothers minde, by reaſon of theſe ſtraights, fall to that parley amongſt themſelues, which is recorded in the preſent text.The ſenſe of the word And. Now then if any ſhall aske, wherefore this word [And] ſerues in the beginning of the text, when as there is no ſentence before, to be fitly ioyned to this ſpeech. I anſwer, though it doth not ioyne words and ſentences, or ſentence and ſentence together: yet it coupleth minde and mouth, fore-going thoughts, and follow words, implying that ſuch thoughts as aroſe in their minds about Ioſephs vſage of them, gaue the occaſion, and produced thoſe words of accuſation which the text hath in it. So is the occaſion: The parties who brought in the accuſation (in theſe words, They ſaid one to another,) you vnderſtand already, to be the tenne ſonnes of Iacob, Iudah, Simeon, Leui, Dan and the reſt, each ones proper conſcience by this occaſion, bringing in a ſeuerall inditement againſt himſelfe, for the wrong formerly offered vntounto Ioſeph.
Hence then we hauehave two leſſons to take forth.
1. That afflictions are of notable vſe to awake the conſcience, and make a man confeſſe his faults.
2. That an euill conſcience is an accuſing conſcience.
Doct. 1 For the firſt, it is as plaine in the text, as you would wiſh.
Diſtreſſe doth occaſion many times touch of Conſcience, and confeſſion of ſinnes.Theſe brethren of Ioſeph, hauing dealt moſt vnnaturally with him their brother, lay a ſleepe in that ſinne of theirs, ſo long as the day of proſperitie laſted, without any compunction of conſcience for it, without making any confeſſion of it: But now when they ſee themſelues in great diſtreſſe, pinched with penury at home, vſed hardly abroad, where they hoped for the ſupply of their wants, thruſt into priſon, charged falſely to bee ſpies, could not (in their own thinking) be beleeued, when they defend themſelues; now I ſay that they perceiue themſelues in theſe ſtraits, they begin to buckle, the conſcience is pricked, and the fault is confeſſed mutually amongſt themſelues; which before (as it is like) they were more ready to laugh at, then grieue for. Put a malefactor deſeruedly vponupon the racke,A ſimile. and you ſhall get that from him in confeſſion, which otherwiſe he purpoſed neuer to hauehave reuealed. So let but afflictions racke the body many times, ſinne will racke the ſoule, and the tongue will confeſſe the guiltineſſe of the heart. Examples, both of Elect, and Reprobate, may be produced for the proofe of this.
Firſt, concerning the Elect, how afflictions hauehave thus wrought with them, the example of Ionah doth declare. So long as he was let alone, he diſobeyed the voyce of God, fled from the face of God, and ſlept ſpiritually in the bottome of his ſinne, as corporally in the bottome of the ſhippe, but when the Lord ſhook the ſhippe wherein he was, with the violence of the winde; threatned preſent deſtruction to him, and all thoſe that were with him in the ſhippe; then he could cry out, and confeſſe, for my ſake, for my ſinne, this great tempeſt is vponupon you aIon. 1.12.. Memorable and not vnknowne, is the ſtory of Manaſſeh: b2. Chron. 33. from the 1. verſe to the 14.Who in the time of his proſperity, raigning in his pompe, rebelled againſt the God of heauen, reared vp the Altars of Baal, made groues to worſhip the whole Hoſt of heauen, ſacrificed his children to Moloch, obſerued times, vſed inchantments, followed witch-craft, dealt with familiar ſpirits, wrought much euill himſelfe in the ſight of the Lord, made his ſubiects to erre, and to doe worſe then the heathen; And ſo long as his peace laſted, wee doe not reade that euer he confeſſed one of his abhominations to God, or to man, in token of any remorſe for the ſame. But when the Lord brought the Captaines of the Hoſt of the King of Aſſyria vponupon him, who tooke him among the thornes, bound him with fetters, carried him into Babylon, and when he was thus in affliction, then he could beſeech the Lord, humble himſelfe before the God of his fathers, and pray vntounto him; and ſo by conſequent make confeſſion of his ſinnes before him. Dauids mouth ſhall alſo teach this truth.cPſal. 32. Pſal. 32. Day and night (ſaith hee in the 4. verſe) thy hand was heauy vponupon mee; and marke what followeth in the 5. verſe. I acknowledged my ſinne vntounto thee, mine iniquitie did I not hide. Yea, affliction will mooue the mindes, and extort confeſſion from the mouthes of Reprobates alſo. The the thunder and haile, and iudgement of locusts vponupon Egypt, can make Pharaoh himſelfe to confeſſe, and ſay, I hauehave ſinned this time, the Lord is righteous; I and my people are wicked dExod. 9.27.. I hauehave ſinned against the Lord your God, and againſt you eCha. 10.16.. The very newes and tydings of affliction to come, vponupon Ahab, his wife, and poſterity, can make Ahab, (though he were one, that ſold himſelfe to work wickedneſſe in the ſight of the Lord) yet euen to rend his cloathes, put ſackecloath vponupon his fleſh, faſt and goe ſoftly, f1. King. 21 from the 21. verſ. to the 28.and confeſſe his iniquitie: Inſomuch, that we may truly ſay of a great many, that their dayes of affliction are theirgBeat. Rhen. an. in Tert. l. de patien. p. 2. Natales agnitiones. birth-dayes of confeſsion.
Reaſon 1 And good reaſon for it; for why afflictions in themſelues are fruits of ſinne: had not ſinne entred into the world, neither could diſeaſes, diſgraces, pouerties, captiuity, croſſes, and loſſes, hauehave befallen mortall man, but ſinne ouer-ſpreading all, and ſo afflictions, as fruits of ſinne, being incident vntounto all; when men are vnderunder affliction, they will acknowledge their tranſgreſſions, as the cauſe of the ſame.
Reaſon 2 Secondly, afflictions, as one calles them, are a practicall lawhParaeus in Gen. Col. 2029. Afflictiones ſunt lex practica.. Now without the law, Sinne is dead, not perceiued, as the Apoſtle ſpeaketh,iRom. 7.9. But when the law commeth, is when a ſenſe of Gods wrath is ſtirred vp in vsus, not onelyonly by the preaching of the law, but alſo by afflictions, then ſinne reuiueth, as the ſame Apoſtle ſheweth, is felt and called to minde, which being recorded, is alſo confeſſed. For though the confeſſion of ſin doth not alwayes follow the remembrance of it, yet the remembrance of it, doth alwaies goe before the acknowledgement of it.
Vſe 1 What occaſion to complaine, doth this point offer vsus,Reproofe of thoſe that are ſenſeleſſe of ſinne in the time of affliction. of the ſenſeleſneſſe and ſtupidity of thoſe who lye vnderunder the burthen of afflictions, hauing the hand of God vponupon them moſt grieuouſly, ſome in their bodies, ſome in their name, ſome in their eſtate, ſometimes poſitiuely exerciſed with the preſence of iudgements, ſometimes priuatiuely viſited with the depriuation of outward benefits, and yet all will not auaile to worke vponupon their conſciences, and to make them confeſſe their ſinnes, acknowledge their abhominations before the Maieſtie of heauen; Nay, they will rather iuſtifie themſelues, as if they were wronged by God, and had not deſerued ſuch ſeuerity of puniſhment. How, or how doth affliction looſe its force in them? how vnuſefull is the day of aduerſitie, to ſuch ſenſeleſſe ones? it is a ſigne that that man is of a deſperate diſpoſition, and in a deſperate condition, whom troubles and croſſes, which are many for the number, weightie in meaſure, not light in qualitie, not ſmall in quantitie, can worke no contrition; can, wring no confeſſion from. This is that which made the Lord, ſo pathetically in the mouth of one of his Prophets, expoſtulate with the hard-hearted and rebellious Iſraelites. Why ſhould yee be ſtricken any more? yet the more I ſmite you, the more you ſinne againſt mee: as farre as I can ſee; as benefits cannot draw you to contrition, no more can my rod bring you to confeſſion. In another Prophet, thus he ſpeakes. In vaine hauehave I ſmitten your children, they receiued no correstion lIerm. 2.30.. What an heauy caſe is this, that this, euen this, brings God into ſuch controuerſie with his owne people, whom by externall priuiledges, hee had viſibly married vntounto himſelfe? What? not in aduerſitie ſeeke the LordmHoſ. 5.15.? what? in diſtreſſe (with Ahaz) yet more and more n2. Chron. 28.22.treſpaſſe and treſpaſſe against him? well might one ſay oh vnhappy perſons, whom ſtripes mollifie not oSult. in Iſ. c. 1. p. 33. In felices autem qui nec virberibus moleſcunt.. Well may I ſay; Not happy they whom troubles mooue not to lay open their ſinnes, in the ſight of the Almightie.*Vſe 2. Exhortation to bee toucht, for to make confeſſion of ſinne in time of affliction. Farre oh farre be it from VsUs (Beloued) to be ſo ſtupid. Perſonall afflictions vponupon ſome of vsus: Generall vponupon moſt of vsus: The ſtreame of our coyne we complaine runnes low, our corne growes deare, markets bad, the earth denies her foizon vntounto vsus, & more eminent plagues then theſe (by all probabilities) are imminent ouer vsus, and like to vexe vsus, and ſhall none of theſe, not all of theſe worke vponupon vsus, and preuaile with vsus, to confeſſe to God what is the cauſe of theſe tragicall prologues, theſe beginning of ſorrowes? prouoke we our ſelues to this duty? learne wee as the Prophet aduiſeth vsus, to take words vntounto our ſelues pHoſ. 14.2., and ſay, Lord wee hauehave ſinned against thee, and fallen from thee by our iniquitie. Oh let not Pharaoh riſe vp in iudgement againſt vsus: Propound we the patterne of theſe brethren my text ſpeakes off, vntounto our ſelues. As diſtreſſe mooued them, ſo let diſtreſſe mooue vsus to acknowledge, how diſhonourably we hauehave dealt with the Lord, how iniuriouſly with our brethren, how ſtrangely wee hauehave neglected the day and meanes of ſaluation, how ſtrongly we hauehave affected the way and meanes of damnation. When we taſte of the bitterneſſe and ſharpeneſſe of the fruite, looke we to the bitter tree whereon it growes with watry eyes, and ſorrowfull ſpirits; Mourne not ſo much for the croſſe, as the cauſe of it: talke not ſo much of the trouble, as the ground of it, which are thy ſinnes and thy tranſgreſſions. If afflictions worke not vponupon thy conſcience to make thee contrite, in ſoule, and willing to confeſſe thy ſinnes to God? what will: whatſoeuer therefore the diſtreſſe be, either for the quality, degree or time of it that thou lyeſt vnderunder, make but this wholeſome vſe of it to thy ſoule, at length to mourne for thy ſinnes at laſt, to acknowledge thy abhominations without any more adoe, let a word preuaile with thee, and the Lord bleſſe it that it may. As mans neceſſity is Gods oportunity to ſhew mercy: So thy aduerſitie, is thy opportunitie, to confeſſe thine iniquity and deplore thy miſery, which if thou doeſt neglect, what knoweſt thou whither euer thou ſhalt hauehave the like call, the like occaſion againe. Wherefore I trow it is beſt humbling a mans ſelfe, when he is beſt fitted for it, and neuer fitter is hee, then in time of aduerſitie.
Vſe 3 Thirdly, hence we ſee one reaſon, why the Lord afflicts his owne children, it workes contrition in them, it workes confeſſion from them, two things wherewith the Lord is greatly delighted. Wherefore when yee ſee Chriſtians bare and needy, and to want thoſe things which others hauehave in great abundance otherwiſe viſited, ceaſe to marueile at it, the Lord loues to hauehave their conſciences kept waking, and their tongue kept walking againſt their owne ſinnes before him; and he knowes proſperitie to be a great entrance to either of theſe, and very dangerous to lull conſcience, and tye vp the tongue, and therefore hee giues them a Michaiahs portion, feedes them with q1. King. 22.27.bread of affliction, and water of aduerſitie: and bleſſed be God that by any dealing of his (how tedious ſoeuer to the fleſh) they may be kept with remorſefull hearts, and ready tongues to acknowledge their daily infirmities before his Maieſtie.
Vſe 4 Fourthly, doe afflictions worke vponupon the conſcience, and produce confeſſion, euen ſometimes in the wicked themſelues, then we may ſee that the Lord will hauehave glory from the wicked, he can make an Ahab, a Pharaoh, &c. to giuegive vntounto him the praiſe of his owne iuſtice, and to confeſſe that he is righteous and they wicked, and that there is no iniuſtice in him, deale he neuer ſo rigorouſly with them.
Vſe 5 Laſtly, this point ought to be of vſe to arme vsus, againſt murmuring in the time of affliction, and to teach vsus with all patience to vndergoe thoſe troubles, which the Lord in his wiſedome doth lay vponupon vsus. Shall wee grudge at that which may bring ſuch gaine vntounto the ſoule? which (by Gods bleſſing) may be of vſe to awake our drowſie conſciences, and ſtirre our lame tongues to that confeſſion whichrBeat Rhenan. in Tertull 469. Magistram virtutis ducem ſalutaris itineris. one calles the miſtreſſe of vertue, a guide in the way to felicity, without which (as Salomon ſheweth) a man cannot finde merciemercy at the hands of God? God forbid we ſhould be impatient for this, fall out with Gods prouidence for thisſIn quo igitur ſapiens & bonus vir à malis, & in ſipientibus differt, viſi quod habet invictam Patientiam qua ſtulti carent. Lactan. De vero cultu. lib. 6. ca. 18.. Wherein I pray, doth a wiſe and good man differ from wicked men and fooles, but onelyonly in this, that hee hath that patience which a foole wants. We finde (in Scripture) that the Patriarchs, Prophets, and all the iuſt ones, which were types and figures of Chriſt, did keepe nothing more to the praiſe of their vertues, then this, they had learned patience tCypr. de bono patien. fol. 105. Inuenimus denique & patri archas, &c.. As, therefore (beloued) we pray, thy will be done, ſo let vsus reſolue, we will patiently ſubmit vntounto it, knowing that if we poſſeſſe our ſoules in patience, much good will redound vntounto vsus.
Doct. 2 An euill conſcience is an accuſer.I leaue the firſt point, and come vntounto the ſecond. That an euill conſcience hath an accuſing office. This truth hath its ground thus. Theſe ten ſonnes of Iacob had an euill conſcience, guiltie of wrong done to their brother Ioſeph, and now (vponupon occaſion of ſome diſtreſſe) it accuſeth them, it articleth againſt them. What meaneth the trembling of Adam at Gods voice in the garden after hee had eaten the forbidden fruiteuGen. 3.10? What meant the quaking of Foelix at Paules Sermon of Temperance and iuſtice, and the iudgement to come *Act. 24.16., after he had beene incontinent with Oruſilla, and plaide the tyrant ouer his ſubiectsxGualt. in Act. Hom. 105. p. 265. 266.? What meaneth the perplexitie of Herod Aſcalonites, ySo Euſeb. calles him. Eccleſ. Hiſt. lib. 1. cap. 7.after he heard of the birth of Chriſt, who (as he thought) was like to put him beſide his throne? what meanes the feare which Herod the foxe had, that Iohn the Baptiſt was riſen from the dead, after he had vniuſtly taken his head away from himzMark. 6.16.? what meane (I ſay) all theſe, and the like examples if it were not the property, of an ill conſcience to accuſe a man of the ſinnes that he committeth. Hence it is that Eliphaz ſaith to Iob. The wicked man feareth all his daies, the ſound of trembling is alwaies in his eares aIob. 15.20.. And doth not the Apoſtle ſpeake of an accuſing property which the conſcience hath, in the ſecond chapter of the Romanes at the 15. verſe?
Reaſon. And the ground of this doctrine I take to be laide downe in the beginning of that verſe, where it is ſaid that euen the Gentiles hauehave the worke of the Law written in their hearts.
Now of the Law, there is a two-fold worke) (asbIn Epiſt. ad Rom. p. 227. 228. Legis duplex eſt opus, Impletiones, Notitiae. Brentius obſerueth,) The worke of fulfilling it, the worke of knowledge, the latter of which two the Apoſtle meaneth in that place. Now this worke of knowledge, is to diſtinguiſh betwixt good and bad, things honeſt and diſhoneſt, which worke euen the wickedeſt hauehave by nature ingrauen in their hearts: for in ſome meaſure they know what is honeſt and to be done, what is diſhoneſt and not to be done, when they then ſhall leaue that which they know they muſt doe, and perpetrate that which they know they muſt not doe, muſt not their conſcience needes accuſe them, and condemne them?
Obiect. Peraduenture againſt this truth ſome will obiect the experience of our times, that we ſee for the moſt part, the lewdeſt and vngodlieſt perſons hauehave the leaſt heart-ſmart, the moſt quiet. Therefore, an euill conſcience is not in all, an accuſing conſcience. VntoUnto which I anſwer: Anſw. 1 firſt, with Bernards diſtinctioncCited by Hemingius Syntag. 161 162. Mala & tranquilla, mala & turbata. that there is a two fold euill conſcience
Quiet, and
Vnquiet.
An euill conſcience and vnquiet, is without all queſtion of an accuſing nature: none denies it. As for an euill conſcience and quiet, that is, when a man is ſwallowed vp in the depth of ſinne, that hee doth not ſo much, as entertaine one thing about repentance, but blind-folded is lead from one wickedneſſe to another: and them that hauehave ſuch a conſcience, the Apoſtle calles*foreign. past feeling, dEph. 4.19.yet ſuch as hauehave loſt all iudgement, or compunction of heart, giuen ouer to a reprobate ſence. Now this kinde of euill conſcience, though it doth not alwaies execute the acts of excuſing, yet ſtill it hath the habite, the quality of accuſing: and when it comes to be awakened, it will not onelyonly accuſe, but alſo torment moſt grieuouſly, moſt intollerably. And as for thoſe that hauehave ſuch a conſcience, they cannot be ſaid to be quiet, or at peace properly (as you take peace for the tranquility of the minde) but rather to be ſecure, ſeared, obdurate and hardened: then which nothing can be worſe, nothing more miſerable. So then when we ſee the wickedeſt liuers, to hauehave (as the word deemeth, the merrieſt liues; it is not from peace of conſcience, but from a ſeared conſcience, it is not becauſe their conſcience hath no accuſing power, but becauſe it doth not alwaies execute its accuſing office, for it neuer wants matter to accuſe. * For beſides, Anſw. though wee ſee ſuch to liue quietly, and (to our thinking) to be at peace, yet ſecretly they may hauehave a ſting within them, which doth vexe, and moleſt them moſt grieuouſly, inſomuch that Salomons ſaying may be verified of them: in the middeſt of laughter, the heart is heauy.
Before I come to the vſe: I muſt anſwer a queſtion. Queſt. And this it is, Whither an accuſing conſcience be alwaies an euill conſcience? Anſw. To which I muſt giuegive ſatisfaction by diſtinguiſhing of the accuſing power of the conſcience: And that is to be conſidered in a two-fold reſpect: firſt, in regard of the ground of accuſing: ſecondly, in regard of the conſequents of it.
Firſt, for the ground: the conſcience doth accuſe either vponupon a good ground or a falſe: vponupon a good ground it accuſeth, when being informed truly, either by the light of nature, or the light of grace, of things to be done or left vndone, it telleth a man of his fault, in the neglect of the one, in the practiſe of the other, as for example: Dauid knew by the light of nature, that he ſhould doe to others, as he would they ſhould doe to him; and that as he would not hauehave any man wrong him, either in his wife or life; ſo no more ſhould hee wrong his brother in the ſame kinde: he knew alſo by the Law of God, that neither murther nor adultery were to be committed, heere is the ground: Now vponupon this ground his heart ſmites him, when Nathan comes to him, his conſcience telles him, that he, euen he had ſinned in wronging his brother, both in his life, and his wife: in committing murther againſt the one, adultery with the other. Thus did Ioſephs brethrens conſcience accuſe them heere, for doubtleſſe they had learned, that cruelty was not to be exerciſed againſt a naturall brother, the word and nature had taught them this: and therefore after they had wronged him, their conſcience accuſe them.
Secondly, vponupon a bad ground, the conſciencc accuſeth, when an erroneous principle is laid; as for a Maſſe-prieſt to bee accuſed and troubled in his minde, for neglecting his Maſſe and Popiſh deuotions, or a Lay-papiſt for peruſing the Scriptures, when as it is not againſt the word of God, either to neglect the one, or peruſe the other.
Secondly, for the conſequents that doe follow the accuſing of the conſcience, they are theſe. Firſt, ſorrow for the offence accuſed of, whither it be omiſſiue or commiſſiue, or for the puniſhment which the conſcience telles the delinquent he is lyable vntounto. Secondly, feare either to commit the like offence againe, or to vndergoe the puniſhment due for that tranſgreſſion. Thirdly, ſecuritie ariſing either from the right appeaſement of the conſcience, or from the peruerſe ſtopping of the checkes of conſcience. Now for the direct anſwering of the queſtion out of theſe premiſes, this is that which I hauehave to ſay, that alwaies an accuſing conſcience is not an euill conſcience. And this I can make good out of the premiſed diſtinctions. That conſcience that accuſeth vponupon a good ground, and telles the offender, hee hath directly tranſgreſſed the Law of God, and withall produceth the beſt of theſe conſequent effects before ſpoken off. That conſcience which ſtirreth vp feare to fall into the like ſinne againe, that worketh godly ſorrow for the ſinne committed, that breedeth ſecurity in aſſurance of reconciliation: that conſcience, though it accuſeth, yet cannot properly be termed euill, but rather tender, and full of remorſe: on the contrary, if the conſcience bee terrified vponupon Popiſh grounds, if after the accuſing office of the conſcience; yea, vponupon a good ground alſo the partie ſorrowes more for the puniſhment deſerued, then the ſinne committed; if hee feareth rather the falling of the puniſhment vponupon his head, then daſhing himſelfe againe vponupon the rocke of the ſame or the like ſinne: And laſtly, if he groweth ſecure by ſtopping the mouth, and neglecting the checkes of conſcience, theſe are true ſignes that the conſcience is euill which accuſeth, but if otherwiſe the conſcience may poſſibly accuſe and yet not be euill nor vncleane. This I thought good to anſwer it comming neceſſarily in our way. I will deteine you no longer from the vſes which which are: For reproofe, comfort, terrour, and duty. The three former concerne ſome, with ſome difference definitely, the latter reſpects all without difference indefinitely.
Vſe 1 Firſt (I ſay) heere is a ground of reproofe vntounto thoſe, who hauehave alwaies matter, and nothing elſe but matter of accuſation againſt themſelues, within themſelues; and yet they will ſtand vponupon it, that they hauehave good conſciences; one hath matter of accuſation within him for his ryot, another for luſt, another for vſury, for bribery, for oppreſſion, for other wrongs done to his neighbour, another for bearing malice, another for lying, falſe witneſſe bearing, priuie ſlandering, horrible cruelty, ſhop-theeuery, whoſe conſciences can tell them, that thus and thus, they deceiued ſuch and ſuch, ſo and ſo they hauehave deceiued others, at ſuch a time they committed ſuch a villany: in ſuch a place, ſuch impiety: heere they wrought filthineſſe, there vnrighteouſneſſe, &c. neither were they ſo much as euer mooued for this ſinne, they neuer relented for it, neuer repented of it, and yet (I ſay) they are of opinion (and will not be beaten from it) that they hauehave good and very good conſciences; when as alas: how can it be, this being true that an euill conſcience, is an accuſing conſcience, and ſo on the other ſide, an accuſing conſcience, for the moſt part an euill conſcience. What doeſt thou man talke of a good conſcience, when it is alwaies like the troubled waters caſting vp dirt and filthineſſe in thine owne face; when as it is continually ringing a peale of thine abhominations in thy eares? thou a good conſcience; when thou ſweareſt, lyeſt, cheateſt, playeſt the vnmercifull, incontinent, intemperate beaſt, ſlandereſt thy neighbour; ſitteſt and ſpeakeſt againſt thine owne mothers ſonne, breakeſt Gods Sabbaths, deſpiſeſt Gods ordinances: It goes againſt thy conſcience (as thou rudely profeſſeſt) to regard a Preacher, or reſpect a profeſſor, or walke according to an holy profeſſion; thou a good conſcience I ſay? No no; If indeede, (thy conſcience ſmiting thee vponupon good ground) thou wert but drawne to heartie ſorrow for thy offences, to an holy feare not to commit them againe, it were ſomething; then thou mighteſt be beleeued, when thou boaſteſt of thy ſelfe as free from an euill conſcience? but otherwiſe, thou art to be reprooued for vaine-glorious bragging. Obiect. But I thanke God I am at quiet in my conſcience? Anſw. Art thou ſo, and yet liueſt in thy ſinnes? ſo much the more fearefull is thy condition; no iudgement to a reprobate ſenſe; Oh to be paſt feeling, this is moſt pittifull. Sayeſt thou, thou art at quiet? nay thou deceiueſt thy ſelfe, thy conſcience is ſeared; neither is thy quiet from hence, becauſe thy conſcience hath no crime, to lay to thy charge, but becauſe thou wilt not heare thy conſcience ſpeake when it doth accuſe thee. It may be, becauſe thou wouldeſt make men beleeue thou art not guiltie of thoſe euils, which happily at ſome times thou art ſtung for within thy ſelfe, therefore thou ſetteſt a good face vponupon the matter (as ſome that lye a dying, ſay they feare not death) when as indeede they feare nothing more: Or put caſe thou ſayeſt true (as I ſaid) when thou affirmeſt, thy minde is not crazed: the more horror remaineth for thee againſt the time of thine awaking; inſomuch, that as Dauid ſaid, he ſhould be ſatisfied with the light of Gods countenance ſhining vponupon him after his riſing, thou art like on the other ſide to be terrified with the goades of thine owne conſcience ſpeaking againſt thee, at the time of thy rowſing, vnleſſe the Lord bee the more gracious vntounto thee. I conclude therefore, it is a great folly (moſt worthy of reproofe) in thee, to thinke thou haſt not an euill conſcience, when thy conuerſation is vncleane, abounding with noyſome euils, as matter of iuſt accuſation againſt thee.
Vſe 2 Secondly, heere is comfort to thoſe that hauehave good conſciences; their happineſſe is vnſpeakeable, their condition moſt peaceable; for if ſo be an euill conſcience bee alwaies of an accuſing qualitie, then their good conſcience is alwaies of an excuſing property. Excuſing property (I ſay) or quality, for I denie not but a good conſcience may and doth exerciſe many a time accuſing actions. The heart of Dauid may ſmite him, for taking away Vriahs life, for defiling Vriahs wifee2. Sam. 12.13. for cutting off the lap of Sauls garmentf1. Sam. 24.4., for numbring his people contrary to Gods commandementg2. Sam. 24, I know Peters conſcience did article againſt him, for denying and forſwearing his Lord and MaſterhMath. 26.75. ▪ and there is neuer a Chriſtian but can witneſſe with mee, that his owne conſcience tels him daily of his daily faylings; yet I ſay, his conſcience is not an habituall accuſer, as to doe nothing elſe but accuſe him, or as though it had nothing elſe in it ſelfe, but iuſt matter of accuſation againſt him: this (I ſay) he is freed from, which an euill man is not. And rather it hath an accuſing power: now for a mans conſcience to hauehave an excuſing habite and qualitie, what a ſweete and comfortable thing is it? What? free from the terrours of a tormenting ſoule? free from the wounds of ſpirit, which mortall ſtrength cannot beare? what man can but admire this? what heart will not exalt and reioyce to feele this? Obiect. Oh but I am tormented, I am terrified will (the poore Chriſtian ſay,)*For indeede of all others, they are moſt troubled. I cannot be ſo at peace in my ſelfe, as I faine would be, my conſcience is euer and anone about my eares? Anſw. Very like, if it bee tender, it cannot chooſe but ſo it muſt bee. Peraduenture, thou haſt not yet attained vntounto that ſpirit of adoption, to witneſſe to thy ſpirit in that full meaſure that thou art the childe of God, happily thou art but yet in the way to attaine vntounto it. It may be thou woundeſt thy conſcience, by beeing ſomething too ventrous vponupon that which thou haſt no warrant for, If it be ſo; then I doe not much meruaile that thou canſt not hauehave that quiet thou doeſt deſire; and well will it proue for thee at the laſt, that thy conſcience doth ſo ſmite thee. But what of this? haſt thou no cauſe therefore to reioyce in the goodneſſe of thy conſcience? Thy conſcience accuſeth thee vponupon a good ground, doth it? thou feareſt the ſinne more then the puniſhment, thou ſorroweſt for the offence done, more then for the ſcourge due, doeſt thou not? thou art willing to heare thy conſcience ſpeak, and thou ſayeſt? Conſcience doe thine office, by the grace of God I will not checke thee, nor ſtoppe vp mine eares againſt thee; thou art carefull to hauehave thy conſcience pacified by the right meane, euen by the aſſurance that through Chriſt his blood, thou art purged from the ſinne which thy conſcience ſmiteth thee for, art thou not? If yea; then know thou to thy comfort, that though thy conſcience (when there is reaſon for it) doth execute ſome accuſing acts againſt thee, yet habitually it will prooue to bee an excuſer of thee. Wherefore doe not thou by this cauill cheate thy ſelfe of the comfort that belongs vntounto thee. If thy conſcience be at ods with thee vponupon ſome good ground, giuegive all diligence to get it appeaſed with the aſſurance of Gods louelove, and caſt not downe thy ſelfe out of meaſure, as if thy cōſcience had nothing elſe but matter to accuſe thee off. And to encreaſe thy comfort vponupon this ground, meditate thou of the benefits of an excuſing conſcience: as namely,The benefits of an excuſing conſcience. Quaenam ſumma boni? meus quae ſibi conſcia recti, Auſon. firſt an excuſing conſcience will anſwer and out-weigh all the accuſations for ſinne, and ſuch and ſuch acts of ſin as can be brought in to moleſt the ſoule, for ſuch a conſcience is purified by the blood of Chriſt, freed from the guilt of ſinne, hath to obiect Chriſts merits againſt its owne de-merits, the obiecting of which vponupon good ground, will anſwer all the ſpitefull cauils of the malicious tempter. Secondly,2. Benefi. an excuſing conſcience will be a rocke of comfort in the time of diſtreſſe, when thou lyeſt vponupon thy ſicke bed it will accheere thee, as Ezekiah did, when he ſaid,iIſa. 38.3. Lord remember how I hauehave walked before thee in truth, with a perfect heart, &c. When the world takes her wings and flyes away from thee, when thy earthly friends forſake thee, and diſpute againſt thee, and all humane helpes faile thee, this will be a cordiall and conſolation vntounto thee.3. Benefi. And which is laſt of all, and yet beſt of all, it will goe with thee to the iudgement ſeate of Chriſt, defie the deuill to his face, acquit thee and abſolue thee of all the crimes which euer thou wert, either iuſtly by the accuſing acts of it, or vniuſtly by the ſpite of Satan and his wicked inſtruments charged withall. Loe this is the good, the gaine heere; heereafter, that an excuſing conſcience doth and will bring thee; and yet thy good conſcience hath this excuſing quality. Why art thou then ſo deiected thou Chriſtian, and why is thy ſoule ſo ſad within thee; the Lord comfort thee vponupon this ground, the Lord (with this) ſpeak peaceably vntounto thy ſoule.
Vſe 3 Thirdly, heere is terrour vntounto thee that haſt an euill conſcience, knoweſt thou man what it is? if thou beeſt ignorant, heare the point in hand telling thee what it is an accuſing conſcience. And though peraduenture thou maieſt be ſecure, hauehave it lie a ſleepe a long time together,lMat. 27.5. yet like a maſtiffe curre at laſt it will awake and be about thy eares; and when it awaketh, who can ſtoppe the voyce, who can allay the fury of it? thy witte cannot doe it, take Achitophel k2. Sam. 17for witneſſe; Thy wealth cannot doe it, take Iudas for example. Thy authority can not do it, take Iulian for thy proofe. Thy*Neque cibus voluptatem praebet, neque amicorum colloquia talem refocillare, vel liberare, ab vrgente anxietate poſſunt. Chryſoſt. in Gen. hom. 19. ſweete bitte and iouiall companie cannot doe it, takenDan. 5. Obiect. Balſhazzar for warrant. But what if my conſcience doth accuſe mee? what of that? is it any great matter? Thou ſhalt know that when thou tryeſt it. And in the meane time (for what I can anſwer thee in this impudent demand) this I ſay to thee. To hauehave an accuſing conſcience, habitually is not onelyonly to be depriued of the ſweete benefits of an excuſing conſcience, which I ſpake off in the former vſe, but alſo in ſtead of them, to meete with the contrary inconueniences. Firſt, thine accuſing conſcience will out-weigh all the good deeds that euer thou haſt done, thy prayers, almes, temperate, ciuill, neighbour-like carriage and behauiour, and the like: It ſhall little auaile thee to alleadge any of theſe things to thy comfort, when thy euill conſcience is vp in armes againſt thee;A ſimile. Let a man be iuſtly accuſed at ſome temporall barre for rape, inceſt, murthering of the innocent, or any fellony that deſerues death, what will it boote him to pleade his gentility, his hoſpitality, and that he hath beene a good friend to the common-wealth, &c. if ſo be his accuſer comes in ſtrongly againſt him, and reſolues to proſecute him to the very death? Alas, what would it hauehave aduantaged Iudas to hauehave alleadged his preaching, his doing of miracles, his caſting out of deuils: Achitophel his policy, & prouidence for the State & common-wealth, when as their euil cōſciences did torment them, the one for betraying his innocent Maſter, the other for plotting treaſon againſt his lawfull Soueraigne? I tell thee when conſcience is a doing its accuſing office, it will neither heare of thy honeſty, nor ciuilitie, nor liberalitie, nor any thing elſe good in it ſelfe, that hath been done by thee for corrupt ends, but it will take them all, as if they had neuer beene done: yea accuſe thee for failing in the manner.
Secondly,Conſcientia mala bene ſperare non poteſt. Aug. in Pſal. 31. it will deny thee comfort in time of diſtreſſe: when thy body is tormented with corporall diſeaſes, and thou lye toſſing and tumbling from one ſide of the bed to the other, and faine wouldeſt hauehave eaſe. When thy corne, cattell, ſubſtance, goods are taken away from thee and thou brought to pouertie, when ſcarcitie pincheth thee, when friends leaue thee, and enemies ſet againſt thee, to hauehave content and quiet within, it were ſome comfort, but (oh miſerable perſon) that is not to be had, thy conſcience is buffeting thee, and vexing thee within, dealing with thee as the conſciences of theſe brethren, with them ſuggeſting matter of terrour vntounto them in the time of their outward extreamitie.
And laſtly, whē thy accuſing cōſciēce comes at the bar with thee after this life, it will be a co-partner with that*Apoc. 12.10. accuſer of the brethren Satan againſt thee, to the vtter ouerthrow, and euerlaſting confuſion. Now go to thou ſeared ſinner, thou ſtiffe-necked offender, aske in ſcoffing wiſe, what matter it is if thy conſcience doe accuſe thee. Loe, thou ſeeſt what a matter it is; And were it not that I wanted a tongue to expreſſe, and then an eye to behold, an heart to conſider the fearefulneſſe of thy condition, it could not chooſe but be like the ſight of the figures that Balſhazzar ſaw vponupon the wall, or elſe like the ſound of the Sermon that the Iewes heard Saint Peter preachoAct. 2., euen an occaſion to make thy loynes ſhake and thy ioynts tremble, thy heart ſoft, and thy ſoule humble, what? no comfort to be reaped by thee, in the beſt actions thou performeſt? In likelihood to be left like a deſolate forlorne and comfortleſſe creature in the time of diſtreſſe? in ieopardie to hauehave the ſting of conſcience perſuing of thee to Gods iudgement barre, the worme of conſcience, gnawing on thee, for euermore after thy few and euill dayes be ended? what can be more terrible, more woefull? Verily, if the thought of theſe things preuaile not to humble thee, theſe terrours are as like to ouertake thee as death it ſelfe, then which nothing is more ſure, more certaine. The Lord therefore mooue thy heart with this, if it bee his holy will. Amen.
Vſe 4 Laſtly, heere is indefinite exhortation to all without difference, that they would giuegive all diligence both to attaine and reteine conſciences that are good, both to bee freed of and preſerued from conſciences that are euill. The exerciſe of this two-fold duty, tooke vp a great deale of Saint Paules care, as appeareth in ſundry proteſtations (of his diligence in this kinde) in the ſeuerall Epiſtles which he writeth vntounto the Churches. Now if the worthy example of that worthy Apoſtle be to bee followed by vsus in any thing that euer he did, it is to be imitated and followed in this; and that ſo much the rather, becauſe of the ground to perſwade to, and the motiue to enforce the duty, which the doctrine in hand affordeth; telling vsus that an euill conſcience is an accuſing, a vexing, a tormenting conſcience. Now tell mee who would be willing to bee peſtered with a tormenting conſcience? who takes any pleaſure to hauehave the darts of the Almighty dagging at the heart; or the arrowes of the Almightie drinking vp of the ſpirit? Quiet of ſoule and tranquillity of minde is that that All doe naturally deſire. The vngodly themſelues wiſh for peace, and rather then they would be without it, they will content themſelues with a falſe peace, with carnall ſecuritie. And there is none that liueth vntounto whom terrours and tortures internall and inward are not tedious and irkeſome, would we then be freed and preſerued from ſuch terrours, ſuch wounds, ſuch daggers? would we hauehave true peace, and ſound tranquilitie indeede? then let (as I ſaide) endeauour to get good conſciences if we want them, & to keepe them if we hauehave them, or when we ſhal attaine vntounto them.
And for better furtherance in ſo weighty a duty as this is, I will commend to Gods bleſſing and thine vſe, two rankes or ſorts of rules. In the firſt whereof I will preſcribe remedies to cure the malady of an euill conſcience, or ſet downe meanes to bring thee to a good conſcience. In the ſecond I will preſcribe antidotes to keepe thee from falling into the ſame diſeaſe of an euill conſcience againe, or acquaint thee with helps to keepe thy conſcience ſound and good if it bee ſo already. In both of which before thou goeſt any further, I deſire at thy hands a reſolution to vſe both, ſo neither I in writing this, nor thou in reading ſhall looſe our labour.
Remedies to cure an euill, or meanes to get a good conſcience.For the firſt, I minde to lay a ground out of which to draw the rules, or ſome of the rules at leaſt, and that ground ſhall be the definition or deſcription of a good conſcience and a bad.
pPiſca. in 1. Tim. 1. Obſ. 24. What a good conſcience is.Some define a good conſcience thus.
A good conſcience, is the iudgement of our minde approouing that which we doe, as pleaſing to good, becauſe that we our ſelues pleaſe God through Chriſt, and becauſe we ſtudy to pleaſe him, with a ſerious purpoſe of walking according to his will.
Others more briefely thus.
A good conſcience, is a ioy, Heming. Syntag. 161.ſpringing out of the remembrance of a life holily and honeſtly led, or a confidence of ſinne remitted.
As for a bad conſcience, I take it to be contrary to the good, and may bee defined either, firſt thus.
A bad conſcience is the cenſure of the minde, What a bad conſcience is.diſallowing that which we doe as diſpleaſing to God, inſomuch as neither our perſons doe pleaſe him through Chriſt, nor (as our conſciences tell vsus) we ſtudie to pleaſe him in our liues with a ſtedfaſt purpoſe of heart to conforme vntounto his will.
Or ſecondly thus: An euill conſcience, is a trembling and feare ariſing out of the remembrance of a life lewdly & wickedly led. This ground by theſe deſcriptions thus laide, I draw out theſe directions, for the getting of a good, and ridding of an euill conſcience.
1. Remedy of an euill conſcience.The firſt is the ſpirit of diſcerning, a iudgement to diſcerne of things that differ. For it is requiſite that a good conſcience ſhould be informed vponupon a good ground, true principles, now how can that be, except a man hath iudgement to try and diſcerne the ground, whither it be ſound or falſe? It is the office of conſcience, either to allow or diſallow, but how can it allow of what is good, or diſallow that which is euill, except the party hath knowledge both of good and euil, that is, what is good, and what is euill. A right vnderſtanding heart, and a good conſcience; a blinde minde, and a bad conſcience; are ordinarily yoaked together. If Papiſts did not make ignorance the mother of deuotion. If our generation of vnwiſe and carnall ones did not like to liue in blindneſſe of heart without ſauing knowledge, both the one and the other would hauehave better conſciences then they hauehave. My counſell therefore to thee, is this, to get thoſe chaines of darkenes wherewithall thy heart is fettered, pulled off, and thoſe miſts of ignorance, with which thy vnderſtanding is darkened remooued away, that thou maieſt be able to diſcerne of things that differ, that ſo the right information of thy minde, may prooue to be a meane of the ſound reformation of thy conſcience, and ſo that goodneſſe may be reſtored to it, which by nature thou art quite bereaued and depriued off.
2. Remedy.Secondly, when thou haſt attained vntounto a ſound iudgement, and canſt put a difference betwixt good and euill, then it ſhall bee good for thee to approoue of, the one to diſallow the other. For when men againſt the light of their own knowledge, ſhal like Iulian qSocr. hiſt. lib. 3. cap. 1.& Ecebolius rId ibid. c. 11.diſallow of that which is good, and like the Scribes and Phariſees approoue of that which is euill, is it poſſible for them, ſo long as they ſo remaine, to be remedied and cured of their euill conſciences?
Paul praies on the behalfe of the brethren at Philippi, that they might approoue of things that are excellent ſPhil. 1.10., which prayer hee would hauehave neuer made, had not he ſeene it, a matter very vſefull and needfull againſt an euill, and for a good and honeſt conſcience, to approue of things honeſt according to the excellency of the ſame: Wee ſee men and women, to diſlike of hearing of Sermons in publike aſſemblies, of offering vp ſacrifice in their priuate families, of making profeſſion of religion; and they like better of beeing preſent at ſtage-playes, the very theaters of luſt:tFor ſo Tertullian cals it. lib. de Spectaculis. 694. Theatrum veneris. Of ryoting in Tauernes, and tap-houſes, being (as they are abuſed) the very ſchooles of the deuill: they approoue better of allowing inordinate courſes. And hence it comes to paſſe that their conſciences are ſo vile and euill as they are. Deale plainly with me now, doeſt thou in good earneſt deſire a good conſcience; like of that which is good, as moſt worthy to be loued, diſlike of that which is euill, as moſt worthy to be hated, and in time thou ſhall finde thy louelove ſo ſtrongly inflamed towards the one; thy hatred ſo ſoundly ſharpened againſt the other; that thy conſcience ſhall be cleere before God, and honeſt towards men.
3. Remedy.Thirdly, hearken to the chekes of conſcience; be willing to heare conſcience ſpeake, and to take a carefull view of thoſe articles, which it preſenteth vntounto thee, and bringeth in againſt thee.
Seneca Epiſt. lib. 1. Epiſtola 43. ad calcem. O te miſerum ſi contemnis hunc teſtem.O miſerable man that thou art, (could the heathen ſay) if thou contemneſt this witneſſe. When thy conſcience ſets vponupon thee, as Nathan did vponupon Dauid, thou art the man; or thou art the woman that haſt failed in this duty, fallen into this iniquity, omitted that good, committed that euill; thinke in thy heart it is verily true, and ſay in thy ſelfe, as Dauid to Nathan: I hauehave ſinned.
In the fourth place,4. Remedy. ſorrow thou after a godly manner, for thoſe euils which thy conſcience (being rightly informed) chargeth thee withall; imitate Saint Peters conuerts; who no ſooner were accuſed in their conſciences by occaſion of his Sermon, of that crime of crucifying Chriſt, but they were pricked, touched with remorſe and ſorrow for the ſame. Oh if as often as thy conſcience ſmites thee, thou hadſt but the grace with Ephraim to ſmite thy thigh and ſay,5. Remedy. what hauehave I done, thou wouldſt grow to hauehave a great deale better conſcience then thou haſt.
Fifthly, Faith is helpefull and neceſſary in this worke: For he that is wholly diſeaſed with vnbeleefe (ſaith oneuIodoch. Willich. in 1. Tim. 1.19. Qui in fidelitatis morbo laborat, huius non poteſt eſſe bona conſcientia.) his conſcience cannot bee good. This is plainly intimated by Saint Paul to the Hebrewes, in a compariſon which there hee vſeth*Heb. 9.13, 14.. If the blood of Buls and Goates, and the aſhes of an Heifer, ſprinkling the vncleane, ſanctifieth to the purifiing of the fleſh: How much more ſhall the blood of Christ, who through the eternall Spirit offered himſelfe without ſpot to God, purge your conſciences from dead workes to ſerue the liuing God? In which words by an analogie betwixt the type and the antitype, the Apoſtle prooueth the efficacy of Chriſts cleanſing; which cleanſing he calles the purifying of the conſcience from dead workes, yea from ſin which bringeth death, and is liued in, by men that are ſpiritually dead. Now if the conſcience cannot bee cleanſed from ſinne but by the blood of Chriſt, then it cannot become good, but by faith which apprehendeth the blood of Chriſt to our purging. And beſides, if ſo be a good conſcience be, (as is expreſſed in the firſt definition*Page 66.,) the iudgement of the minde, approouing of that which we doe as pleaſing to God, becauſe our perſons pleaſe God, or elſe (as is ſhewed in the ſecond definition) a confidence of ſinne remitted, what doth this argue but a neceſſity of faith, to get a good conſcience, by which faith (as it apprehends the righteouſneſſe of Chriſt) both our perſons come to pleaſe God, and our ſoules are confident of the pardon of our ſinnes? Well then wouldſt thou be purged from an euill conſcience? doe this; when thy conſcience (being rightly informed) hath accuſed thee as guilty of ſuch and ſuch ſinnes, and thou beeſt heartily ſorry and truly humbled for the ſame, get thee by faith to the fountaine of Chriſts blood, bathe thee in it, ſeeke to hauehave thy conſcience appeaſed by the aſſurance of the pardon of thy ſinnes through Chriſt Ieſus alone, make this thy maine drift of giuing attendance vponupon Gods ordinances, and thy euill conſcience will be as effectually cleanſed from thoſe euils that make it bee, as by the legall cleanſings in the ceremoniall law, fleſh was wont to be purged from leproſie, peſtilence, or any ſuch like filthy contagion.
6. Remedie.Laſtly, the ſtudy and practiſe of a godly life, breedeth and bringeth a good conſcience; And this helpe the laſt clauſe in the firſt definition of a good conſcience affordeth, where is prooued that therefore a good conſcience doth approoue of what we doe as good, as well becauſe wee hauehave an earneſt ſtudie and ſerious purpoſe of walking according to Gods will, as becauſe we know our perſons pleaſing to God through faith in Chriſt. And Saint Peter makes it good, in his firſt Epiſtle third chapter, 15, and 16. verſes, where ſpeaking of a good conſcience, he ioynes withall, both a ſanctifying the Lord God in our hearts, that is, a ſtudy and ſerious purpoſe to ſerue him, and alſo a good conuerſation in Chriſt, to ſtop the mouthes of thoſe that are ready to accuſe vsus as euill doers, that is a practiſe of the workes of righteouſneſſe, giuing vsus to vnderſtand that it is impoſſible to hauehave a good conſcience, except we lead & purpoſe & ſtudy to lead a godly life.
Theſe are the rules I thought good to lay downe for thy furtherance in getting a good conſcience; If hauing vſed the ſame heretofore thou haſt found it already, or by Gods bleſſing ſhalt obtaine it afterward; to the end thou mayeſt keepe it, marke a word or two more: and then I will bring thee out of this point, wherin I hauehave held thee longer then I thought at the firſt.
How to keepe a good conſcience.And to this purpoſe, I will lay downe one generall caution, out of which I will draw the whole direction, and that is, it ſhall bee good for thee, to take heed of offering any wrong or violence thereunto:Simile. If it be as wee commonly vſe to ſay, it is great pitty to inforce an entire friend to inconueniences againſt his will; it is much more pitty to enforce a good conſcience, (whereunto no earthly friend is comparable, both in regard of the good that it doth vsus in the time of proſperitie, and the comfort it brings vsus in the day of aduerſitie? Now the conſcience is enforced, or hath violence offered vntounto it two waies, either when we would hauehave it more large then it ſhould be, or more ſtreight then it neede be.
Firſt, the conſcience is made more large then it ſhould be, preſuming, or venturing further in the omiſſion of ſome duty, or in the giuing place to ſome infirmitie, then there is warrant. VntoUnto which preſumption there are theſe fiue ſteppes or degrees.
Degree. 1 Firſt, a ſecret wiſh that ſuch a thing might be done,1. How the by-conſcience is made too large. Degrees to preſumption, which tend to make the conſcience too large. which wee know to bee vnlawfull, that ſuch a duty were not required, which we know to bee ſtrictly enioyned.
Degree. 2 Secondly, vponupon this wiſh an expoſtulation with our ſelues, whither it may bee no way lawfull to commit that vice, to neglect that duty, ſo making that now queſtionable, which before we knew to be abſolute eueryevery way vnlawfull.
Degree. 3 Thirdly, a ſtrong imagination vponupon this queſtion, that it may be very gainefull and commodious, if we doe take ſome liberty to our ſelues in this kinde.
Degree. 4 The fourth degree, is to propound vntounto our ſelues the infirmities of the Saints for our patterne, reaſoning thus, as good Chriſtians as I am, better men then I am, hauehave done thus and thus, hauehave neglected this and this, and therefore I may be bold without any great danger, &c.
Degree. 5 And the fift is a careleſſe concluſion, that if it bee but once or twice done, or ſeldome neglected, it cannot bee hurtfull, God is mercifull, wee are in his fauour, his louelove cannot alter, and I know not what. And ſo by conſequent from all this premiſes, a preſumptuous perpetrating of the offence. By theſe degrees, wee come to preſume, and to ſtretch conſcience (to the wounding of it,) beyond its bounds, which is one kinde of enforcing of it.
Secondly, the Conſcience comes to bee ſtreightened three manner of wayes:2. How the conſcience is made too ſtreight. firſt by ignorance in the nature of the obligation, and ſubiection of the conſcience▪ ſecondly, by yeelding vntounto doubtings: thirdly, by a kinde of temporary deſpaire, either of Gods prouidence to releeue vsus in our temporall wants and dangers, or of his readineſſe to accheere vsus in our ſpirituall deſertions.
That the firſt of theſe euils doth ſtreighten the conſcience, it is plaine by this argument. Whatſoeuer doth cauſe ſcrupulous diſtraction or diſtracting ſcruple, doth bring the conſcience into ſtreights. But ignorance in the nature of the binding and ſubiecting of the conſcience doth cauſe ſcrupulous diſtraction. Therefore ſuch an ignorance ſtreightens the conſcience. For when the Chriſtian knows not throughly what things binde the conſcience. Wherein conſcience is to be ſubiect, how farre forth things binde, nor how or in what caſes, with what conditions conſcience is to ſubmit, muſt it not needes bring him into a world of diſtractions? How can it otherwiſe bee?
Secondly, that yeelding to doubtings, doe ſtraighten the conſcience, it is cleere, becauſe doubtings are enemies to the peace of the conſcience, which peace is the*Cordis delectatio eſt cordis dilatatio. Auguſt. conſciences ſweete enlargement. VntoUnto this peace alſo deſpaire of Gods prouidence, either ouer the outward man in the time of affliction, or ouer the ſoule, in the time of deſertion, is an aduerſary; therefore thirdly deſpaire muſt needs alſo diſtreſſe the conſcience.
Well then, wouldſt thou keepe a good conſcience, as a continuall feaſt, obſerue in generall, two rules. Allow no larger bounds to thy conſcience, then with warrant thou maieſt by vaine preſumption. Bring thy conſcience into no more thraldome and bondage then thou needeſt.
To helpe thee in the firſt,Subordinate helpes, to the obſeruing of the firſt generall rule. that thou maieſt not preſume: marke theſe particulars.
Firſt, doe not wiſh in thy heart any vnlawfull thing to bee lawfull, that thou might'ſt the ſafelier commit it, nor any neceſſary duty indifferent, that thou mightſt not be tyed vntounto it.
Secondly, if thou beeſt well informed of the vnlawfulneſſe of any euill, of the neceſſitie of any duty, abiure the court of faculties in thy conſcience, enquire not after a diſpenſation for thy ſelfe in ſpeciall, expoſtulate not whither thou mayeſt, or mayeſt not, commit it, or neglect it.
3. Be not of conceite that neglect of any holy or neceſſary duty, or the committing of any ſinne can be gainefull and aduantageable to thy outward ſtate. For it is a ſilly gaine that is purchaſed with a wound to the ſpirit, and a cracke to the conſcience.
4. Set not the infirmities of beleeuers before thine eyes for imitation, but for caution, not to embolden thee, to doe as they did, but to make thee the more obſeruant of thine owne waies, leaſt that thou ſhouldeſt doe as they did. For eueryevery fatte ſtands vponupon its owne bottome; and little peace wilt thou hauehave to imitate any mortall man, in that which is offenſiue to thy God.
5. Conclude not that thou wilt but doe the deede once, or twice, or ſeldome; For ſinne is like a ſerpent, if it gets but in the head, it will get in the whole body, and it is a clinging and encroaching gueſt, whereof thou canſt not be ſo ſoone rid as thou liſteſt, after thou haſt giuen entertainment vntounto it: neither thinkeſt thou maieſt be the bolder, becauſe thou art in Gods fauour, which can neuer change nor alter: thou art not ſo ſure of heauen, but that the deuill (though he cannot robbe thee of it) yet can make thee queſtion it to the perplexing of thy ſoule. Take heede (I ſay) that by theſe ſteps thou climbeſt not vp the ladder of preſumption, for then that there is no greater enemie, to an holy and blameleſſe life, the maintaining of which holy life, is the greateſt preſeruatiue to a good conſcience that can be.
Secondly, as thus by preſuming, thou muſt not ſtretch thy conſcience.Subordinate helpes to the ſecond generall rule. So to the end thou mayeſt not ſtreighten conſcience, thou muſt doe three things.
Firſt, get a ſound knowledge and right vnderſtanding of the binding, and ſubiection of the conſcience, to wit, whereby and how it is bound, wherein and how it is to be ſubiect.
Now for thy better information in this, know that ſome things binde the conſcience immediately or properly;What binds the conſcience immediately viz. Law, Goſpell. ſome things, mediately or improperly. Firſt immediately, that doth binde the conſcience, which hath moſt abſolute power and authoritie in it ſelfe ouer the conſcience, and thus the Law and Goſpell bindes the conſcience; or the word of God comprehended in the bookes of the Old and New Teſtament. Firſt, for the Law.
That is three-fold, morall, iudiciall, ceremoniall.1. Law, and that either as morall, iudiciall, ceremoniall.
The morall Law reſpecteth the duties of louelove which wee owe to God and our neighbour, compriſed in the firſt and ſecond table, now to know how this binds conſcience,1. How the morall Law bindes the conſcience. theſe two rules muſt bee obſerued. Rule. 1 Firſt, That the ſecond table muſt giuegive place to the firſt, inſomuch that if two duties come in oppoſition one to the other, and the firſt table binds the conſcience to the one, Two rules to ſhow how the morall law bindes the conſcience.the ſecond to the other, ſimply by it ſelfe, that duty which is inioyned in the firſt, must be performed rather then that which is preſcribed in the ſecond.
The rule amplified.To amplifie it. The ſecond table binds me to performe all teſtimonies of louelove to my neighbour; the firſt to execute all offices of pietie towards God; Such and ſuch a teſtimony of louelove to my neighbour, may in ſome caſe not ſtand with my piety towards God: in this caſe my conſcience muſt ſubmit it ſelfe, rather to the pleaſing of God, then pleaſing of man. Albeit, in ſome caſe we are to neglect ſome duties to God, that wee may releeue the preſent neceſſitie of our brother, which is warranted by that rule of Chriſt; I will hauehave mercy and not ſacrifice.
Rule. 2 The ſecond rule is this; That the generall Law muſt giuegive way to the ſpeciall. Take an example, or two. Thou ſhalt doe no murther:The rule examplified. Thou ſhalt not ſteale are generall lawes. Abraham take thy ſonne, thine onelyonly ſonne Iſaac, and offer him vp in ſacrifice xGen. 22.22.. EueryEvery woman ſhall borrow of her neighbour, and of her that ſoiourneth in the houſe, iewels of ſiluer, and iewels of gold, and yee ſhall ſpoile the Egyptians yExod. 3, 22., were ſpeciall commandements. Both of theſe, euen generall and ſpeciall, doe binde the conſcience: In this caſe, which muſt Abraham and the Iſraelites chiefely ſubmit vntounto? To the ſpeciall; he muſt attempt to ſacrifice, his ſonne, notwithſtanding this, Thou ſhalt doe no murther. They muſt rob the Egyptians of their iewels and treaſures, notwithſtanding that precept; Thou ſhalt not ſteale. Why? becauſe the ſpeciall had at that time more power ouer the conſciences of Abraham, and the Iſraelites then the generall.
2. How the iudiciall law bindes the conſcience.From the morall to come to the Iudiciall law; which was of vſe to preſcribe the Moſaicall forme of ciuill gouernment, concerning the order offices of Magiſtrates and Magiſtracie, iudgements, puniſhments, contracts, difference of gouernment, to the end that publike iuſtice might bee maintained, peace continued, and the contempt of Gods law reuenged.
This Law ſo farre bindeth the conſcience now, as it is euer duely grounded vponupon the morall, and where the ſame reaſon holdeth thus, as it did in them and other nations by the light of nature practiſed in the ſame manner.
3. How the ceremoniall law bindes conſcience.Thirdly, the ceremoniall Law (which treateth of rites and ceremonies enioyned in the Old Testament, to be obſerued about the outward worſhip of God) is to bee reduced to three diſtinct times, according to which times, three rules may bee giuen to ſhew how farre forth conſcience is ſubiect to that.
Rule. 1 The firſt rule is this. Before the death of Chriſt, the ceremoniall law did binde the conſciences of the Iewes, and the Iewes onelyonly, not of the Gentiles. For betwixt Iewes and Gentiles, there was a wall of ſeparation.
Rule. 2 The ſecond this. From the death of Chriſt, to the ouerthrow of the Iewiſh gouernment, the ceremoniall law loſt the force of binding, and became an indifferent thing, either to be vſed or not to be vſed. Hence it was that Paul circumciſed Timothy, but would not circumciſe Titus. And thezAct. 15. councell at Ieruſalem, decreed that the Church ſhould abſtaine for a time from things ſtrangled, and from blood; the cauſe of which decree was the weakeneſſe of ſome who of Iewes were made Chriſtians. As yet they did not fully vnderſtand the libertie of the new Teſtament, therfore for their weakneſſe ſake, it was granted that they might vſe ſome Iewiſh ceremonies for a time.
Rule. 3 But thirdly, after the euerſion of the Iewiſh gouernment, and the promulgation of the Goſpell, more largely and cleerely the ceremoniall law altogether ceaſed. For from that time, the libertie of Chriſtians and freedome from Iewiſh ceremonies, was ſo conſpicuous that none of the godly could alleadge their ignorance heerein. Wherefore very well ſay the Schooles, *Leges ceremoniales iam ſunt mortuae, & mortiferae.Ceremoniall lawes are now dead and deadly. Thus we ſee the nature of the lawes, authority ouer the conſcience.
2. How the Goſpell bindes.Now we will ſee how the Goſpell bindes the conſcience. For the better vnderſtanding of which, we muſt know that the Goſpell doth not binde the conſciences of thoſe that are not called, but onelyonly of them that are called. That it doth not binde the vncalled, it is plaine. Becauſe as they which ſinne without the Law, ſhall periſh without the Law aRom. 2.12.; ſo they which ſinne without the Goſpell, ſhall periſh without the Goſpell, but they which periſh without the Goſpell, are not bound by the Goſpell; therefore the vncalled are not bound by the Goſpell. Secondly, that it bindes theſe that are called, I meane ſeparated from Pagans and Infidels, it is manifeſt alſo by this reaſon. All thoſe that are called, ſhall be iudged at the laſt day by the Goſpell, as is to be ſeene, Rom. 2.16. Ioh. 3.15.18. But it is neceſſary that that ſame thing, by which men ſhall be iudged after this life, ſhould binde their conſciences in this life: therefore the Goſpell bindes the conſciences of the called. Queſt. But what doth it binde them vntounto? Anſw. To beleeue the promiſes of iuſtification, ſaluation, ſpeciall prouidence, and louelove.
Obiect. Yea but hypocrites are called into the Church, and if they be bound to beleeue their ſaluation, they are bound to beleeue that which is falſe, for the promiſes of the Goſpell, concerning the fauour of God, pardon of ſinne, &c. belong not to them. I anſwer, Anſw. That they which are called into the Church, are not abſolutely bound to beleeue their owne ſaluation, but on this condition, (according to the tenour of the couenant) that they deſire truly to be in the number of Chriſts true Diſciples. But to bee the true ſchollers and Diſciples of Chriſt, to learne of him, to follow him, hypocrites doe not ſeriouſly deſire: therefore their conſciences are not abſolutely bound to beleeue their owne ſaluation.
Thus thou vnderſtandeſt how conſcience is to be ſubiect to things that doe immediately binde it.
Now as touching the things that doe binde it mediately, Things mediate to to oblige conſcience.(that is, not of themſelues, but by vertue of that obligatory power, that they hauehave from the word of God) they are foure: firſt, the lawes of man: ſecondly, oathes: thirdly, vowes: fourthly, promiſes.
Concerning the firſt, how farre forth conſcience is to ſubmit to humane lawes, thou ſhalt know if thou markeſt theſe foure rules following.
Concerning the firſt, how humane lawes doe binde wee ſhall know,Rules to vnderſtand the ſubiection of conſcience to Mans laws. if wee ponder theſe foure Rules.
Lawes of men, whither they bee Ciuill or Eccleſiaſticall, doe binde the conſcience ſo farre forth as they are agreeable to Gods Law. 2. As they conſerue order, or keepe from confuſion and doe not take away Chriſtian libertie. 3. For if they hauehave theſe conditions, they are obligatorie, and binding by vertue of the fift commandement. Honour, thy father, and particular precept giuen by Saint Paul; Let eueryevery ſoule be ſubiect to the higher power bRom. 13.1.. But if it ſo fall out, that theſe lawes conſtituted by men, be not about things indifferent, but good in themſelues, that is to ſay commanded of God, then they are not properly humane but diuine: and therefore doe altogether binde the conſcience. Laſtly, if thoſe lawes doe preſcribe things that are euill, they are ſo farre from hauing any power ouer the conſcience, that the conſcience is moſt ſtrictly bound not to obey themcAct 4.19. Conſcientijs velle dominari eſt arcem coeli inuadere.. Wherefore we plainly affirme againſt the opinion of the Papiſts, that neither Ciuill nor Eccleſiaſticall iuriſdiction, hath any CONSTRAINING or compulſiue power immediately and directly ouer the conſcience: ſo that it was well ſaid of Maximilian the Emperour, to ſeeke to domineere ouer the conſcience, is impudently to inuade the tower of heauen; And of*Cited by Alſtedius in Theol. Caſ. c. 2 p. 10. Tria ſunt homini impoſsibilia, &c. Pſychotyranno pluſquam Pharaonicam, & Phalaricam. Stephanus King of Polonia, Three things are impoſsible to man, to make ſomething of nothing, to know things to come, and to rule or Lord it ouer the conſcience. That ſame Pſychotyranny, therefore of the Papiſt which is moſt cruell, moſt Pharonicall, doe we deteſt and abhorre.
Rule. 2, Secondly, the POLITIKE lawes of man hauehave ſo farre an obligatory power in the conſcience, that the violating of them, eſpecially if it be ioyned either with the offence of their brethren or contempt of authoritie, it is iuſtly to be accounted for a ſinne againſt God, though not immediately.
Rule. 3 Thirdly, the ECCLESIASTICALL lawes of men, are either of things neceſſarie without which an order, and decorum cannot be kept in the Church, or elſe of things indifferent. Thoſe that are of things neceſſary, doe binde by the force of that diuine law written by Paul, Let all things be done decently and in good order dCor.. They that are of things meerely indifferent doe not binde ſo ſtrictly, except the neglect of the ſame, occaſioneth offence to the weake, or be with contempt of Eccleſiaſticall authoritie.
This for information about the mediate binding of conſcience, by humane lawes.
Secondly, An oath bindes conſcience,How an oath binde conſcience. if it hath theſe foure conditions. Firſt, if (for the matter of it) it be of things certaine and poſsible. Secondly, if (for manner) it be made or taken without guile, ſincerely and honeſtly. Thirdly, if (for the end) it be to Gods glory, or the publike good. Fourthly, if (for the author) it bee taken by thoſe who hauehave power ſo to binde themſelues. Therefore Herods oath did not binde his conſcience, becauſe it did not tend to Gods glory, and was of a thing beyond his commiſſion, with warrant to performe. But if an oath hath (I ſay) thoſe conditions, it bindeth by the vertue of that commandement which Moſes layes downe. Numb. 30.2. If a man ſweare an oath, to binde his ſoule with a bond, he ſhall not breake his word, he ſhall doe according to all that proceedeth out of his mouth.
Now in the third place, for the ſubiection of conſcience to vowes. 3. How vowes binde conſcience.We muſt vnderſtand that vowes are of three ſorts, morall, ceremoniall, and free. A morall vow, is that promiſe of morall obedience to the law of God made in Baptiſme, renued in the Lords Supper. And this bindes all Chriſtians at all times. A ceremoniall vow, is a promiſe of ceremoniall obedience in the Old Teſtament, ſuch as was the vow of the NazariteseLeu. 27.. And this did onelyonly binde thoſe who made it. A free vow, is a promiſe of performing ſome outward thing, vndertaken for the cauſe of exerciſing pietie, as vowes of faſting or the like, for furtherance in the exerciſe of prayer, of repentance, &c. And this is of a binding power, if there be in it; firſt, a congruitie with the word of God; ſecondly, no repugnancie with our calling; thirdly, if it be no ſpoyler of Chriſtian libertie; and finally, be not made out of an opinion of any meriting thereby. If (I ſay) it be thus qualified and limited, it binds conſcience by the power of that diuine precept; which is in Eccleſ. 5.4, 5. When thou voweſt a vow to God, deferre not to pay it; Better it is thou ſhouldeſt not vow, then that thou ſhouldest vow and not pay.
Laſtly, that thou maieſt know how promiſes doe binde the conſcience; 4. How promiſes binde conſcience.thou muſt obſerue this rule. That a ſimple promiſe (I meane diſtinguiſhed from a promiſe, mixt and bound with an oath, it doth oblige and binde the conſcience at the will of him, to whom it is made, ſo that if he to whom thou makeſt it, will releaſe thee from the performance of it, thou art free*See promiſes are debts.: if he require it, thou art bound in conſcience to make it good; if ſo be it hath theſe requiſites.
If it be firſt not againſt Gods word: ſecondly, not againſt honeſty: thirdly, if thou beest ſuch an one as haſt power to binde thy ſelfe by ſuch a promiſe: fourthly, if he whom thou haſt made it vntounto, did not circumuent, and get thee in by guile and deceit to make it: fiftly, if the performance of it remaine poſsible and lawfull. If it hath theſe conditions; it bindes by vertue of the ninth commandement. Thus of theſe things conſiderable about the binding and ſubiection of conſcience, muſt thou get knowledge and information of, if thou wouldeſt not ſtreighten conſcience, and ſo wouldeſt preſerue the goodneſſe of it.
2. Helpe againſt ſtraightening conſcience.Secondly, thou muſt take heede of yeelding to doubtings; of yeelding I ſay, For tempted to doubt thou ſhalt be, be thy conſcience neuer ſo good, but yeeld not to the ſame; hold Satan worke at the ſtaues end, and when he ſhall ſhoote his darts in this kinde againſt thee, telling thee, God is thy enemie, thou art not his childe, heauen ſhall not bee opened vntounto thee, hell fire is prepared for thee: (notwithſtanding, all thy profeſsing and paines taking) beare them off with the ſhield of faith. If thou let goe the ſoundneſſe of thy confidence, thou wilt ſhrewdly diminiſh the goodneſſe of thy conſcience. The keeping of faith and a good conſcience are ioyned together, they that make hauocke of the one, will eaſily make ſhipwracke of the other; take heede therefore of daſhing thy faith vponupon the rocke of doubtings by yeelding vntounto them.3. Subordinate help. And to conclude, take heede alſo of ruſhing vponupon the rocke of deſpaire; when the Lord layes his hand in wiſedome vponupon thee, and thou art tempted to deſpaire of euer obtaining any helpe from him. When (for reaſons beſt knowne to himſelfe) he ſhall withdraw the light of his countenance, which with ioy thou wert once wont to behold, and thou ſhalt then be tempted to thinke, he will neuer viſite thee with his fauour againe: yeeld not to theſe temptations, be not out of hope; but nouriſh, cheriſh, and maintaine thy hope ſtill howſoeuer. For there can be no better way to keepe thy conſcience good and ſound, then to maintaine thy faith againſt doubtings, and thy hope againſt temptations tending to deſpaire. Thus at length I hauehave found an end of this point, the ſucceſſe whereof I commit to God, the vſe whereof I commend to thee; haſtening now to the ſecond part of the text. Which is
The ſecond part of the Text.The accuſation it ſelfe, which theſe accuſers brought in againſt themſelues, in theſe words.
The Table of the ſecond part.
2. The Accuſation which the Accuſers bring in, in which note
1. The diviſion and interpretation together, wher
1. The forme, H. V. We are verily guiltie, with the meaning of it. p. 89.
2. The matter which is a caſe of wrong, in which wrong wee hauehave 3. things,
1. The obiect or partie wronged, H. V. concerning our brother, with the ſenſe. p. 89.
2. The Subiect or wrong it ſelfe aggrauated by two phraſes.
3. The Effect, H. V. Therefore is this diſtreſſe come vponupon vsus: with the meaning. p. 91.
1. We ſaw the anguiſh of his ſoule, with the ſenſe. p. 90.
2. When hee beſought vsus, we would not heare, with the ſenſe. p. 90.
2. The doctrines which are,
1. Propounded together, appearing to be fiue in number. pag. 92.
2. Handled a part.
The firſt, or third in the order of the text. (That in confeſſion of ſinne, wee muſt be ingenious,) pag. 93.
The ſecond or fourth, (That conſcience is a faithfull recorder,) pag. 101.
The third or fift in order, (That by how much the neerer bonds we are tied to one another, by ſo much the ſorer torment ſhall we meete within our conſciences,) pag. 123.
The fourth or ſixt in order,) That they ſhall be requited, like for like which offer wrong,) pag. 130.
The fift or last in the Text, (That not to pittie others in their diſtreſſe, is to ſhut vp the bowels of others againſt vsus in our diſtreſſe. pag. 142.
To the end.