A Good Conscience the Strongest Hold, Treatise · Chapter 12
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 diſcaſed 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 onelyonly 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. 65Chriſts 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 onelyonly 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 onelyonly 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. 23and 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 onelyonly 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 onelyonly 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 (foreign 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. 13Why 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 tenderneſsand 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. 17ſpeak 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 Ʋalens, 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 onelyonly 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 merciemercy, that deſpiſeth merciemercy? 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 onelyonly Cenſure, and ſharper writings againſt Helvidius, Jovinian, Ʋigilantius, 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.onelyonly, 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. 15inſtruct 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. 15ſelves 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. 36He 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 foreign, 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, onelyonly 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 Ʋſury 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 Ʋſury, 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 onelyonly 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 Altarworſhip, 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 onelyonly what is good, not what ſeemes ſo. He knowes that remarkable ſpeech of our Saviour, Luk. 16. 15. That which is highly eſteemed foreign.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. 18from 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 onelyonly 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…. 18I 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 onelyonly 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 onelyonly 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.