The good Samaritan; or an exposition on that parable Luke X. ver. XXX----XXXVIII. A certain man went down from Jerusalem to Jericho, and fell amongst theeves, &c. By Nehemiah Rogers, preacher of the gospel.

Thinkest thou] [Text.]

This learned Lawyer could not but be convinced by this Parable propounded, and now his opinion is by our blessed Saviour required. q. d. In hearing this thine owne Consci∣ence tells thee which of the three was Neighbour to this distressed man; thou hast concluded it within thy self, but let mee heare thy Judgement, What thinkest thou, &c.

Observe from hence,

[Doct.] It is a safe appeale to conscience for sentence, after the understanding is rightly enlightned and informed. Thus doth God, Isa. 5.3. Hag. 1.2. And Christ doth so, Math. 21. And so the Saints, Rom. 9.1. 2 Cor. 4.2. & 5.11. Act. 4.9.

For the further explicating of this Doctrine, we must of necessity take some short notice of the Nature of Con∣science.

(For I may not heere make any large Discourse there∣of.

There are few or none that treat of Conscience but conclude it to be a kind of Practicall Syllogisme. For looke what discourse it hath with God or the mind of man, it doth Syllogistically or by way of reasoning, as thus: Every murtherer or manslaier is guilty of death; But thou art a murtherer, therefore, &c. The Proposition is called the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Conscience, the Assumption, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Conclusion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

The Proposition is made by the help of certain Principles in the mind; for without the help of the Ʋnderstanding, it can conclude nothing, it must have the help of the rule and knowledge of that els it cannot be called Conscience. The Ʋnderstanding must first discerne of truth and falshood, of good and evill, before Conscience can ap∣proove or dislallow, or do its offices. So that Ignorance is not conscience.

The Assumption is made by the help of Memory: For though Conscience takes information from the Ʋnder∣standing, yet by the aid of Memory that must be retained which the Ʋnderstanding hath concluded: If Memorie faile, our knowledge is so farre lost; for what we re∣member not, we know not, and so no Conscience can be of that. Thus the word forgotten is made no Consci∣ence of.

In these respects Conscience is defined to be Scientia cum alia Scientia, A Science conjoyned, or a knowledge with another (as the word imports) or as S. Bernard hath it, Conscientia, quasi cordis Scientia, and so he distingusheth betwixt Scientia and Conscientia: Scientia (saith he) is when the heart knows other things; Conscientia quando cor novit se, so that the Etimology is not to be rejected being taken with his meaning.

The Proposition and the Assumption being thus made, con∣science accordingly concludes, and this is the sentence of the soule, the proper work of Conscience, in which

respect Conscience is by some defined to be, A kind of concluding Science, it concluding with a man or a∣gainst a man, Rom. 2.15. procuring quietnesse or vex∣ation. So then conclude, Conscience cannot binde of it selfe, but where the word binds first. In short, the Schoolemen define it to be, Explicatio Scientiae ad factum seu faciendum: And some of the best of our rew Writers say, it is a function of the Ʋndrstan∣ding, whereby wee apply the generall knowledge that is in us to our particular thoughts, words, and actions, and this is it our Saviour here requireth [What thinkest thou] This in briefe for Explication, now a word or two for Use.

[Vse 1] First, It justifies this kind of appeale made in doubtfull Cases, whither by God, or man to man. It may seeme strange that God should take this course and appeale to Conscience: But God knows how to make use of it, when the Ʋnderstanding of a sinner is once inlightned (as in Davids case) Memorie being a little hel∣ped, (as Psalm 50. it appeares it shall;) then Con∣science concludes for God, Prov. 20.27. and so God hereby brings infinite honour to himself and confusion to a sinner.

Secondly, The appeale made to Conscience by man; as in our usuall speech (when we are wronged) I leave it to your Conscience: Betweene God and your Conscience be it: Or when accused and suspected; My Conscience beareth me witnesse, Rom. 9.1. For what man knowes the things of a man save the spirit of a man within him? 1 Cor. 2.11. we may state the Question amisse to others, but Conscience speaks home. Thus S Austin being accused by Petilian for a Manichee answered, Me Petilianus Manichaeum esse dicit &c. Petilian gives out that I am a Manichee, and this he speaks of an others Conscience; I plainly affirme I am none of that Sect, and this I speak from mine owne Conscience; now chuse ye which of us two you will believe. And surely this appeale is a safe appeale and very comfortable, For if

our Conscience condemne us not, we may have boldnesse, but if our Conscience condemne us, God is greater then our Con∣sciences.

[Vse 2] Next, it condemnes such as hearken not to the sentence which Conscience gives; through often sinning (as through often trampling upon Tomb-stones, nothing is left legi∣ble, unlesse it be (as was left of Iezabells carkasse) the palmes of the hands and feet, and a little piece of the skull to know it by) we make not Conscience under God our Judge, we hearken not to what it saith, whence it is that as Saint Paul told the Master of the Ship; Acts 27.21. Wee suffer so much harme and losse.

Quest. But doth not Conscience misse it sometimes, doth it alwaies speake sooth and as the truth is? Will it alwaies give right sentence?

Resp. There is a good Conscience and a bad: The good Conscience is that which is well informed, and concludeth rightly; the bad Conscience is that which is wrongly informed and concludeth falsly. More Par∣ticularly.

It cannot be denied, but sometimes and in some things Conscience stirrs not; and againe at some times and in some other things it stirrs and passeth sentence but erro∣neously.

Sometimes it is speechlesse, being dead in a mans body how can it stirre then? 1 Tim. 4.2. where it is compared to a part of the body that is not only without sense and rot∣ten, but seared with a hot iron: These are like Dionisius the Herocleate, whose belly was so fat as that he felt not Needles, which were thrust into it: And this is the condition of many who have lived a long time will∣fully in some grosse sin, secret or open (to whom custome is become another nature) and it is joyned with a repro∣bate mind, Eph. 4.18. Rom. 1.28. But as the mute and dumb Divell charged by Christ found a tongue, so this dead and dumb Conscience in the end will speak.

Or els if it be not seared and starke dead, yet it is very weake and feeble through the ignorance and darknes that is in it, having only in the mind and memory a few ••••urall Principles (as Abimelech had) which are altogether insufficient to direct in the particular oc∣casions of mens lives. Whence it is that it workes (like the childe in the wombe,) so weakely that the mother cannot perceive whither it be alive or no.

Sometimes, it could speake and would speake, but it cannot be heard, and therefore as good never speake.

Some silence it either through subtilty of wit, finding extenuations or subtill distinctions to evade it (as Saul in saving the beasts for Sacrifice) or through violence of Affection overswaying it, (as in Ammons abusing his Sister Thamar against Consciences advice, Pilate pas∣sing sentence upon Christ.) Or through cares and plea∣sures of this world opposing and choaking it, so that there is no time to heare it (as Faelix said to Paul.) You see how it is with one that runs in hast, he heareth not what a stander by saith, though he gives him direction for his race: So is it with those that hast after the world, Con∣science bids them take heed of lying, cousenage, &c. but they heare not.

Lastly, Through Wilfullnesse it is silenced, Rom. 14.22. When men allow what Conscience condemnes; or with Caine deny what Conscience saith is true, or put it willfully away that it may not trouble them in their course (as did Himenaeus and Alexander.) Thus you see that sometimes Conscience may be quiet, and still, and like the man without the wedding garment, say nothing, but then it thinkes the more; and when it speakes not it is writing and will find a time to read what it hath recorded, though for the present with may out∣reason it, wealth out-buy it, or might out-face it. Some∣times it passeth sentence but erroneously or els speakes

doubtingly, Erroneously; such a Conscience had Paul before conversion, Act. 26.9. and those Ioh. 16.2. and such is the Conscience of some Papists, Anabaptists, Brownists, &c. and many amongst us in these daies in the practising of some sins (as Ʋsury, Swearing, &c.)

Secondly; it sometimes speaketh, but scrupulously, or doubtingly: If doubtingly then it passeth no sentence either way, but stands debating in the mind, what is fit to be said or done, Rom. 14.23. And this befals many a child of God especially in things of an indifferent nature. If Scrupulously, then it concludeth with some feare or doubting: But all this proceeds through Ignorance or misapplying of the Rule. The light of the Ʋnderstanding is either lost and gone, or marvellously darkened; so as that we are ignorant of the Rule (for Ignorance of Scripture makes us to erre) or els abuse the Rule by false Expositions and Interpretations, or mis∣apply the Rule according to our owne conceits and fancies: But if (according to the Doctrine propoun∣ded) the Ʋunderstanding come to be rightly infor∣med and inlightened, we need not doubt to appeale to Conscience and stand unto its sentencce, as most sure.

[Vse 3] Let us highly respect Conscience, seeing God hath thus aduanced it. It is that to which next under him we must commend our cases and Estates: He hath placed it within us as a Judge to heare, determine and passe sentence, against which God will admit of no appeale; whom it binds on Earth shall be bound in Heaven; whom it looseth one Earth shall be loosed in Heaven; the sen∣tence of it God will second. The advise of it we must take in all our actions and undertakings; our Arbitrator it should be in all differences to whose decree and order we must be content to stand: It will make us honest men and maintain our honesty in despight of Divels: It will gaine us credit and become our surety, so that we may be trusted for more than we are worth;

and (if we worthily use it) it will not faile us in this life, at death, nor at the day of Judgement. What thinkest thou? To conclude then, as Saint Paul wri∣ting unto Timothy, 1 epist. 1.18. This command commit I un∣to thee, that thou shouldest fight a good fight, having Faith and a good Conscience. So say I to you, this advice I give to you, if you would fight a good fight under the colours of our Saviour, keep Faith and a good Conscience.

It was once said of Troy that so long as the Image of Pallas was kept safe in it, that City should never be wonne: That was a fiction, this without all fiction is most true; so long as a man keeps a good Conscience safe within him, the sons of Violence shall never be able to do him any hurt; Let the winds blow, the waves beat upon his house, yet it shall not fall, because it is grounded on such a Rocke: Let a good Con∣science be clad in poverty, exposed to injury; yet it gives a blessed satisfaction to all: Like Elishaes meale, this makes our meat sweet, when else it would be bitter: Like Elishaes salt, it makes our drink whol∣some, when els it may be our death: It made Iohn Bap∣tists garment please him, when it was but haire. It made Ia∣cobs lodging please him, when his pillow was a stone. It makes us laugh when others weep, sing when others howle: but seek not the living amongst the dead; this living joy in a dying Conscience, non est hic, you shall not find it here.

Those Judges knew this who acquitted those two sons suspected for murthering of their Father, one T. Clelius, a rich Roman (the Story we have in Tully) who going well to bed was found slaine in the mor∣ning, the doores of his Chamber open, and his two sons in bed in the same Chamber, but fast a sleepe, upon which they were acquitted of the suspition; the Judges con∣cluding peremptorily that it was impossible for the vilest Miscreant to sleepe so soon upon the committing of a fact

so horrid: Abad Conscience breaks sleep: A good Conscience brings it.

Notes

• Conscientia quasi concludens scientia. So it necessarily im∣plies a precedēt understanding.
• Job. 13.26.
• 2 Cor. 4.2. & 5 11.
• Cont. lit. Pet. l. 3 cap. 10.
• Mark. 9.26.
• 2 King. 4. 2 King 2.
• 2 Cor. 1 12.