Tvvo sermons vvherein we are taught, 1. Hovv to get, 2. How to keepe, 3. How to vse a good conscience. Preached in Alldermanbury Church, London. Not heretofore published. By Robert Harris. Harris, Robert, 1581-1658. 1630 Approx. 67 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A02722 STC 12854 ESTC S105942 99841667 99841667 6265 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02722) Transcribed from: (Early English Books Online ; image set 6265) Images scanned from microfilm: (Early English books, 1475-1640 ; 1176:1) Tvvo sermons vvherein we are taught, 1. Hovv to get, 2. How to keepe, 3. How to vse a good conscience. Preached in Alldermanbury Church, London. Not heretofore published. By Robert Harris. Harris, Robert, 1581-1658. [4], 43, [2] p. Printed by T. B[rudenell] for Iohn Bartlet, and are to be sold at his shop in Cheape-side at the Gilded-Cup, London : 1630. Printer's name from STC. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conscience -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2008-06 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-10 John Pas Sampled and proofread 2008-10 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion TVVO SERMONS : VVHEREIN VVE ARE TAVGHT , 1. HOVV to get , 2. How to keepe , 3. How to vse a good CONSCIENCE . PREACHED IN ALLDERMANBVRY Church , LONDON . Not heretofore Published . By ROBERT HARRIS . 1 COR. 4.3 . With mee it is a very small thing that I should be iudged of you , or of mans iudgement : yea , I iudge not mine owne selfe . LONDON : Printed by T.B. for IOHN BARTLET , and are to be sold at his Shop in Cheape-side at the Gilded-Cup . 1630. To the Printer . WHereas you request mee to enlarge my selfe in some passages of my former Sermons touching Conscience , against this new Impression : I haue resolued rather to adde two new Sermons of the same subiect , than to alter any thing in the old , and this I haue beene led vnto vpon these reasons . First , because I would haue you deale firmely with all men in the venting of Copies . Secondly , because that labour would haue beene as tedious to me as this . Thirdly , because I haue now added something touching the vse of Conscience , which my former text would not so fitly beare ; My request vnto you is double ; first , that you would be carefull in obseruing stops , interrogations and distinctions , which neglected , the sence becomes sometimes darke , sometimes imperfect and none vt all , as is tobee seene in some passages of the Sermons on Prouerbs and Samuel . Secondly , that you will seuer these so from the former , as that who so pleases may haue them alone . Thus resting in your care for the due publishing of all , I commend you and the worke to the Lords blessing . Hanwell , Oct. 8. Yours , ROBERT HARRIS , TWO SERMONS , VVHEREIN VVE are taught , 1. How to get , 2. How to keepe , 3. How to vse a good CONSCIENCE . HEB. 13. 18. Pray for vs , for we trust we haue a good Conscience in all things , willing to liue honestly . OF the Apostles motion so much : Followeth now his reason ; where , first , the Assertion , I haue a good Conscience in all things : ] Secondly , the Euidence and confirmation , I am perswaded : ] so vpon this ground , I desire to liue honestly . The points we note are two : First , the Apostle secures the thing ( a good Conscience . ) Secondly , hee rests in the confirmation of it . From the first this : Euery Christian should so order the matter , that hee may truly say , I haue a good Conscience : This the thing that must be made good , and assured ; to wit , a good conscience . Here , lest it be objected , that the point holds in such as the Apostle was , ( Preachers ) who must be men of Conscience , not in all ; Wee , must doe two things ; first , see what warrant we haue for the raising ; next , for practizing of the point . Our warrant for deducing a generall from this particular , is fetcht ; first , from the end and vse of the word in generall , namely , our instruction , as appeares , Rom. 15.4 . and 2 Tim. 3.16 . Euery Christian should so order the matter , that hee may truly say , I haue a good Conscience : This the thing that must be made good , and assured ; to wit , a good conscience . Here , lest it be objected , that the point holds in such as the Apostle was , ( Preachers ) who must be men of Conscience , not in all ; Wee , must doe two things ; first , see what warrant we haue for the raising ; next , for practizing of the point . Our warrant for deducing a generall from this particular , is fetcht ; first , from the end and vse of the word in generall , namely , our instruction , as appeares , Rom. 15.4 . and 2 Tim. 3.16 . Secondly , from that generall precept of this Apostle , Phil. 4.8 , 9. Furthermore , brethren , whatsoeuer things are true , whatsoeuer things are honest , whatsoeuer things are iust , whatsoeuer things are pure , whatsoeuer things pertaine to loue , whatsoeuer things are of good report , if there be any vertue , if there be any praise , thinke on these things , Which yee haue both learned , and receiued , and heard , and seene in mee : those things doe , and the God of peace shall be with you . Thirdly , from the like president , Heb. 13.5 , 6. Let your conuersation be without couetousnesse , and be content with those things that yee haue : for hee hath said , I will not faile thee , neither forsake thee : So that we may baldly say , The Lord is my helper , neither will I feare what man can doe vnto me . Whence the inference is to all from one , Ioshuah . Fourthly , from Reason , though examples ( as examples ) simply binde not , yet reason and precept ( that is to say , the Law of Nature and of God ) doe binde : and therefore , when the Example is grounded vpon common equity , and hath nothing priuate in it ( vnlesse haply for degree onely ) and is backt by precept , then it 's binding . Now thus stands the case here : First , A man , as he is rationall ( much more as he is a Christian ) is to regard his Conscience . Secondly , the Apostle , not onely in his Ministery , but in all other Relations and passages of life , minded this , Acts 23.1 . & 24.16 . nay , further , as his life was rifled into by the aduersaries , with his Doctrine ; so he Apologizes for that , with this , and grounds his perswasion , as much vpon his Christian liuing , as his faithfull preaching . Lastly , the precept reaches all , as well as Preachers : and there 's as good reason , why we as well as they , should assure conscience . For the first , the precept is no lesse large , then plain ; first , for getting : secondly , keeping : thirdly , vsing of a good Conscience . For getting : we are called vpon to wash the heart , Ierem. 4.14 . To wash off all filthinesse of spirit , 2 Cor. 7.1 . to study vniuersall holinesse , 1 Thes . 5. and the end of the Commandement is , a good Conscience , 1 Tim. 〈◊〉 . 5. Secondly , for keeping : Salomo●a addresses himselfe to all and each particular , Pr. 04.23 . Thirdly , for vsing : Heb. 10.22 . In all our approaches to God , wee must wash the Conscience , as the Iewes did their flesh and rayment . For the second : 1. Equity , 2. Necessity , 3. Vtility perswade the practice : First , wee are dependant , and therefore accountable as well as Pauls ; soules we haue receiued , and for a soule and spirit must euery one answer : Lawes we haue also receiued , and by Law we must be iudged ; we are vnder the same Iudge , the same Law , the same censure that others be , and must hold vp our hands at the same barre ; and therefore must haue the same thoughts , and care of Conscience : Books must be compared , Gods and ours , Originall , and counterpane ; therefore we also must haue our Bookes fairely kept , and a readinesse . Secondly , there lyes the same necessity vpon vs , as vpon Pauls , of securing Conscience : for first , if we looke inward , wee shall finde our hearts as crazy , our graces as feeble , our peace as vnsettled , as theirs : and on the other side , our secret guile , and guilt , and pride , and vnbeliefe , as great as theirs . And next , if we looke outward ; wee finde the world the world still , that 's a Sea , our life a warfare , wicked men as busie with others consciences as euer ; the Diuell as malicious as euer ; troubles without , terrours within , as stirring as euer : in short , as much vse and neede of a good Conscience now , as 1000. yeeres agoe ; a Preacher may stand somewhat higher then our selues , but wee are in the same stormes , there 's none other difference . Thirdly , It will quit cost for vs also , to get good consciences : for , these are the preseruers of all graces ; the Conscience is that bottome that containes all our treasure ; that casket that holds all our Iewels ; if this miscarry , farewell faith , hope , patience , courage , truth , all . Secondly , Conscience is the root of all our comfort : the fruit of righteousnesse ( saith Esay ) is peace : out of a cleere conscience , issue those sweet streames of ioy , comfort , &c. Thirdly , Conscience is the antidote against all poy soned crosses ; it is the sting that is in our consciences , that steeles all our crosses , and makes them stinging ; there 's little mudde raised in the soule , where the conscience is cleere and pure . Fourthly , Conscience is the bulwarke , and wall of brasse , that keepes off all inuasions and assaults , Ephis . 6. By this a man raignes ouer all tribulations , Row. 8. and is enabled to looke flames in the face , Lyons in the face , raylers in the face , slanderers in the face , Diuels in the face , God in the face , with an vndaunted countenance , ● Iohn 3.21 . & 4 17. On the other side , take away conscience , and you plucke vp the sluces , and pull downe the bankes , you let out the soule into all licentiousnesse ; for what bounds hath the ingenuous spirit , when feare and shame ( the immediate issues of conscience ) are gone ? where will a man stay ? Man without conscience , is a wilde horse without bridle ; the life and heart is filled with sinne , after sinne comes guilt ( from that light that 's left ) thence tormentfull shame , feare , anguish ; hence the least noyse affrights him , the least crosle stings him , the least danger appales him ; in short , rest there 's none , peace none , courage none , comfort none ; but conscience rages like an aking tooth : a man eates in paine , drinks in feare ; dares not goe abroad , dares not goe to bed , dares not sleepe , lest his dreames should proue terrible ; dares not wake , lest his wounds should bleed againe , and his watchfull cares and feares recoyle . By this little said , you see how it imports vs all , as well as S. Paul , to conno this lesson , and to say readily , I , and I , and I , and euery I , haue a good conscience . But all that can be said , is but an empty discourse , and a contemplation farre off from the matter ; for the truth is , no man can tell what the benefit of a good , what the misery of a bad conscience is , but he who hath felt both ; that man is but a stranger to himselfe , and to conscience , that doth not apprehend a thousand times more , then hee can vtter in this kinde . It suffices to say , that no man knowes the badnesse of a bad , the goodnesse of a good conscience , but onely he that hath felt the weight of that , and worth of this ; and hee that knowes least experimentally & feelingly , knowes more then his tongue , face , eyes , hands , bones can vtter , though they speake all at once , as vsually they doe , when Conscience workes strongly . But I passe to application ; where , first , three sorts come to be taxed : secondly , all to be taught . For first , if all should aime at this , to say ( and to say truely ) My Conscience is good , three sorts of men are farre wide of the marke . First , they who neuer trouble their thoughts with conscience at all ; credit , wealth , friends they le secure , if they can : but for conscience , t is onely a name , a scarcrow to affright children withall ; but no wise man will stand vpon that : and lest they should seeme madde , they plead reason for their practice . Obiect . 1 First , there 's no man liuing , but hee straines and dispenceth with conscience in some things : take me the best Preachers ; doe not they speake , yeelde , walke contrary to conscience , in some things ? Name me your best Christians : doe they not know censuring , enuy , &c. to bee naught ? doe not they speake against some sometimes , whom in their consciences they know to be better men then themselues , and so of all the rest ? Sol. Thus they plead in the first place : but this is a wilfull delusion , for first , What if all the world ranne wilde ? Noth will be Noah , vpright in his generation still . Secondly , Is it well to straine ? If not , wilt thou be naught for company . Thirdly , Thou art deceiued , there is many a Paul , Zacharie , Elizah , that walke in all the Commandements of God , and would not purposely liue in the least allowance of the least sinne , for all the world . Object . But yet they doe so ? Sol. First , if vpright , they doe not so ; if they doe so , they be not vpright : indeed the most vpright knowes but in part , loues but in part ; he may sinne , because he knowes it not to be sinne ; hee may sinne againe , being surprized in some one particular , Gal. 6. against his generall purpose . Thirdly , he may be yoakt as S. Paul was , with those inward buffetings that may make his heart ake , and his soule to cry out , Oh wretched man that I am , &c. Rom 7. But if thou thinkest that any vpright man can thus resolue , I doe , or may know , this course I line in , to be sinnefull , and yet I must not , I will not taken tice of it , make conscience of it , thou errest ; a godly man cannot thus sinne , and resolue . Secondly , whoso doth , decieues himselfe , same 's 1. If any man seeme religious , and make ; not conscience of euery sinne ( euen to a word ) he deceiues himselfe ; be not thou so deceiued . Object . But Conscience is like the eye ; if one begin to salue it , or to meddle with it , there is no end , a man shall nener inioy himselfe , but there will be scruple vpon scruple , feare after feare , sinne vpon sinne ; t is an endlesse taske to purge the Conscience , I answer , Sol. First , the question is not , how painefull it is , but how needfull ? there is smart and trouble in searching wounds , yet they must be searched . Secondly , the matter is feizable : S. Paul by trauell may arriue at this happy hauen , first , I haue a cleere , secondly , I haue a good Conscience . Thirdly , dead flesh is not the best flesh , nor conscience awakened , the worst conscience . Fourthly , though Physicke for the time stirre humours , and playsters cause smart , yet both that and this tend to health and ease : so thinke of the present troubles and sits of conscience . Object . O , but he that will stand vpon Conscience in this age , shall dye a begger , or be begd for a foole , he shall haue trickes enow put vpon him , if he be so tender ? I answer , first , what if it were so ? a man had better fast then ear poyson ; begge , starue , pine , then sell his conscience : Aske them in Hell , aske them that are vpon this racke , they will say so : as for disgrace , I had rather haue all the world call me foole , then mine own conscience ; and conscience will befoole me , if I sell heauen for earth , kernels for shells , pearlos for pibbles . But , secondly , what necessity in this consequence ? Why may not truth , and innocency , and conscience , maintaine and credit mee , as well as lying , coozenage , flattery , basenesse ? Why should not I thinke Gods wayes as good as Satans ? Thirdly , What lost Abraham , Ioseph , Daniel , Mor●ecai , Dauid , &c. by keeping a good conscience ? Verily , if a godly man doe not thriue , conscience is not in fault : let him rather fault ( if there be a fault ) improuidence , idlenesse , pride , distrust , admixture of ill means , not conscience . Obiect . But many that made as little adoe about conscience as I doe , haue made a good end at last ; they haue dyed without feares , or if troubled a little , vpon some satisfaction made , and some charitable workes done , all was husht and well ? Sol. I answer , first , thou knowest not what conscience others made in life . Secondly , Thou knowest not what secret pinches conscience giues them on their death-bed . Thirdly , It s one thing to satisfie after sinne committed : another , to sinne purposely , in presuming vpon future pardons and satisfactions . Fourthly , a bleeding wound is better then that that bleeds not . Fiftly , Some men goe crying to Heauen , some goe laughing and sleeping to Hell ; the question is not what conscience feeles most , but what is most sicke ? Some Consciences as well as men , lye speechlesse before departure . Those are but poore shifts to put off thoughts of conscience , vpon these grounds , yet this is the first errour . A second sort ; They labour the matter of Conscience much , but how ? Their worke is not to perswade their owne hearts with Saint Paul , but other mens . A strange folly , for a man to be more carefull of others then himselfe ; to feare others , to prize others aboue himselfe : yet this is ordinary : Men study rather to seeme , then to be conscionable ; labour more to approue themselues to others ; then to their owne hearts ; and this appeares thus : First , in that they stand more vpon the forme , then the power of godlinesse . Secondly , in that they set the best side outward , be more in profession then in action ; better abroad then at home ; a farre off then at hand . To these I say but this : First , this is but Machiauels Diuinity : They haue not so learned Christ . Secondly , this is but the Hypocrites guise ; He makes cleane the outside , he iustifies himselfe before men onely . Thirdly , this is but a childes part , who makes his mother beleeue that his sores heale , when they rankle , and shewes his right hand for his left . Lastly , this is a poore remedy , to couer a broken arme with a braue scarfe : Alas , thou must answere Conscience , when all friends bee absent : time will be , when death will snatch thee from men , and Conscience will follow thee to Christs barre ; then if thou canst not stand before thine owne heart , how wilt thou stand before him , who is greater then thy heart ? Poore man , poore man ! thou maist easily deceiue men , possibly deceiue thy selfe : but if thou canst not approue thy heart to God , thou art lost ; for him thou canst not deceiue . As for those who make bold to father all vpon Conscience , and vpon God , who wipe their impudent mouthes with the Harlot , and say , What haue we done ? Who appeales to God with innocent Dauid and Paul , Iudge me , O Lord : I lye not , my conscience beareth witnesse , God knowes my heart : I take on my conscience , that I am vniustly slandered , when t is neither so , nor so ; what will become of these men ? with what faces will they looke vpon that conscience , that Iudge , whom they haue made partakers , witnesses , Iudges , reuengers of their damned hypocrisie , and more then diuellish impudency ! But leaue them to the racke . The third sort perswade themselues of their integrity and speake it out with Pauls confidence , We haue a good Conscience . But would their confidence were as well bottom'd as his : but alas , Men build this their assurance either in the ayre , or on the sands : some are perswaded without reason , some vpon very weake reason . For the first , they haue ( yea that they haue ) as good Consciences as any of them all . But what 's their proofe ? They are perswaded so . But vpon what reasons ? Why , they hope so . But vpon what ground ? Why , their minde giues them so . First , poore men ! Conscience is reflectiue , knowes its knowledge , vnderstands it selfe : Secondly , its rationall , and can giue a reason of its hopes : Thirdly , its regular , and proceedes by the rule of Scripture : Shew mee thy grounds in blacke and white , else t is fancie , not Conscience . Secondly , others alledge reason , but they cannot perswade a reasonable man who is not willing to winke ; they are chiefly these . First , a good meaning : I am ( saith the ignorant ) no Scholler , many can put me downe with words , and doe make a greater noyse , but I meane as well , and haue as good an heart to God-ward , as any of them all ? Sol. I answer , There is a latitude and measure of knowledge required of all , Without some knowledge , the minde is not good , Prou. 19.2 . If the eye be starke blinde , the whole man , and the wayes of man are so too ; and to speake of Conscience without knowledge , is to speake of contradictions , and to talke of seeing without sight , hearing without eares ; such is knowledge without knowledge , that is , Conscience . T is certaine , Conscience reaches no further then knowledge , at least then habituall , and implicite , or generall knowledge . The confidences of an ignorant are but the fruits of his pride , and his scruples , the issues of his trembling opinion and staggering iudgement : t is true , weake knowledge ( ioyned with humility and care of growth ) must not be discouraged ; but whoso neglects knowledge , presuming vpon Conscience , doth as if he should pull out his eyes , and trust to his hands for guidance . Obiect . The second Reason alleadged for their hope of Conscience , is from the troubles that they haue in their hearts ; for when they haue done amisse , their consciences be eftsoons vpon them , and will giue them no rest . Sol. I answer , this may conclude some Conscience , but not necessarily Pauls , ( that 's to say ) a Naturall , but not a Spirituall Conscience . The differences of which two , are wide , and for the discerning thereof ; First , see for what sinnes thy heart smites thee , if onely for crying staring sinnes , which the light of Nature from inward principles or outward instructions prompts ; it is not the Conscience now in speech , Paul had a good Conscience in all things . Secondly , see what reformation this trouble workes ; if none , take heed , Pauls Conscience is ioyned with ( desires and ) endeauours of obedience for the future . Thirdly , see whence the trouble arises , whether from a contrariancy betweene sinne and thee , or betweene Conscience , and paine , and punishment onely : Pauls conscience is troubled with the filth as well as guilt of sinne , and his will is prest to goodnesse for its beauty . Fourthly , see whither this trouble driues thee ; Pauls carries him to Christians , to Praier , Watchfulnesse , Beware : A Naturall Conscience proues a naturall man , but no more ; thou canst not claime kinred of Paul vpon such a Conscience ; with Turkes and Heathens thou maist . Ob. The third ground is this : My Conscience doth not onely checke me for what 's past , but curbs and reins me in : before sin be committed , I dare not doe as the most doe ; nay , I dare not omit good duty : Should not I reade , pray euery day , I could not sleepe in the night , &c. I answere , Sol. It must be considered whence that feare arises ; for t is certaine , that very custome and education will make a child afraid to omit his deuotions when he goes to bed : if we will establish the heart with comfort , wee must make good two things : First , that we worke vpon right motiues not onely because such hath beene our custome , such our education , so is the will of our Parents , &c. but because wee need such helpes , God loues such seruices , and we finde strength comming vpon such performances . Secondly , that we heed the manner of performing , as well as the matters performed , not resting in the worke done , but mourning for our dulnesse , distractions , coldnesse , and other failings in the doing ; for this is once , there 's nothing more shames and humbles an vpright man , then his ouert and slight performance of his Masters worke . Obiect . The third ground they settle vpon , is their peace : their sinnes doe not daunt them , nor their Consciences dampe them ; all is quiet within , and they haue no doubts of their saluation . Sol. I answer , There is the Diuels peace , and Gods peace : there is a negatiue peace , or cessation onely of torment ; and a positiue peace , or fruition of comfort . Therefore , examine first , the source and raising of thy peace : for some are quiet , because the conscience is either blinde , and sees not the sword against it , like Balaam ; or slothfull and sleepy ; and a very sore man may feele little in his sleepe ; or else either seared or deluded : a deluded sence thinkes it feeles or sees what in truth it doth not ; and seared flesh doth not smart like other flesh , not because it hath more life , but lesse sence : so here . Secondly , The meanes how thou commest by it : there is no peace but in Gods wayes ; if I winne it not by praver , digge it not out of Gods sauing wels and ordinances , finde not the Word speaking peace to my soule , I cannot haue it ; our peace comes in at the eare , as the Church speakes , and out of Gods mouth ; God creates peace by his word and lippe , as Esay speakes : vnlesse it beare his stampe , and haue Holinesse to the Lord written vpon it , t is not right , t will not passe as currant . Thirdly , The effects of it : holy peace workes thankfulnesse to Christ , humility in vs , mercifulnesse towards bruised spirits . Obj The fourth ground is this : I cannot abide vnconscionablenesse in others ; I can with no patience see men goe against Conscience . Sol. I answer , The Diuell is a great rifler and accuser of others consciences ; but a conscionable man is busiest at home , mildest abroad : be so , or be nothing . Obiect But I straine at the least sinne . Sol. So did the Pharisee : Conscience is not right , vnlesse it straine at all sinne , endeauour all duty , as Paul speakes in both tables ; consider , compare , and so passe sentence ; and here an end of this Vse : now to Instruction . And here , would all that heare me this day , were as Saint Paul , his bonds excepted : It shall not be needfull to say much to those who haue felt heauen and hell both in their consciences , they see the difference ; as for others , what can I say , when as men cannot beleeue me without experience ? If they would receiue others testimonies , they may well conceiue , that a good conscience is beyond all created goods , and a bad worse then all positiue euils : for first , What so desireable to all liuing things , as life ? What will not men part withall for life , though it be from skin to skin ? yet conscience is such a thing as wise men prize aboue life ; they 'le dye a thousand deaths , rather then lose conscience ; and whilst they liue , they liue no longer then Conscience speakes peace . Looke vpon an experienced man , and when he hath lost his peace , no meate , no place , no wealth , no company , no life is pleasant ; he onely liues , because he dares not dye . Secondly , for an ill conscience ; What more terrible and hatefull to Nature , then death ? yet death is sweet to a wounded Conscience ; did hee thinke that death would end his torments , he would not liue ; nay , though he apprehends a iudgement , a hell at the heeles of death , yet many times hee rushes vpon it , and concludes , that certainly hell can be no worse , and probably better then an ill conscience . Loe ( my Brethren ) what Conscience both wayes is ; one so sweet , that Heauen would be no Heaven without it : the other so bitter , that Hell is no Hell to it in the iudgement of experience . I can say no more to perswade ; mee thinkes now nothing should remaine but direction . And the way to set you in Pauls circumstances , is to guide you ; first , to the getting : secondly , to the keeping of a good Conscience . For the first , resolue first on the thing , and thus conclude ; What-euer it cost me , what shift soeuer I make , I must haue a good conscience . It is not necessary to haue wealth ; a poore man may be honest here , happy hereafter . It is not necessary to haue health , a weake man may to heauen . Nay , it is not necessary that I must liue , my happinesse is not confined to this life ; but t is necessary to get a good Conscience ; without this , I can neither liue nor dye , be neither rich nor poore , sicke nor well ; in few , I cannot subsist , I cannot be ( vnlesse this be a being , to wish I neuer had beene ) without a good conscience ; and therefore what-euer it colt me , I le goe to the price thus first resolue , and this done then hearkē ; to the means , which are these : First , goe to the right meanes : there 's but one Physician for soules and consciences , and that is God ; he onely made , and hee onely re-makes good Consciences ; none else can come at Conscience , can take out the poyson that 's there ; take off the guilt that is there ; and therefore wee must carry our wounded soules to him , alleadge his owne covenant and hand , and say ; Lord , thou hast said that thou wilt take away our euill heart , and giue vs a better , now for thy truths sake make good this Word , this Scripture . This done , thou must attend his method , and run his course and dict he prescribes , & thou must follow this method ; First , make thy Conscience bright and lightsome : hee hath written a phisicke for conscience ( no physicke booke for conscience but his ) from this Booke thou must gather knowledge , for darkenesse defiles the vnderstanding , as Paul faies , and darkenesse is timorous and staggering ; a man can haue no true , no positiue peace , whilst hee liues in darkenesle , either all things , or nothing shall be lawfull ; and where t is so , the heart cannot be comfortable , therefore to those principles that yet sticke in the soule , adde some other : adde light to light , the light of the Word to the light of Nature ; for the Word is written to helpe that darkenesse , and that light is so dimme and small , that wee must needes set vp another by it , else wee shall see nothing ; and hee that sees nothing , enioyes nothing : therefore thou must get knowledge by reading , by deducing couclusions from Gods actions to thy seife , by hearing and setting thy selfe , if thou be free , vnder that Ministry that deales with Consciences , that sets out God as he is , the Word as it is , sinne as it is ; for then we truely know , when we know things in their owne notions and colours . Seconly , thou must make the Conscience cleane ; it must be pure and cleare , before it will be good : there stickes to the conscience of euery man naturally a great deale of guile and filth ; It is much disabled and maimed , lost much of its sight and life , it hath learned to be idle , false , dumbe , &c. It hath contracted so much guilt , foulnesse , brawninesse by trading in sinne , that there 's do roome for peace , till it hath a new constitution , and be wholly resined : now the way to haue it cleansed , is to flye to bloud : as in the Law all things were purified with bloud , so here the bloud of Christ is that , that cleanseth from all sinne , that washeth the Conscience from dead workes ; this bloud is both healing , and will cloze all our scarefull gashes ; and purging and will take off all stains , an will make vs as white as snow . O goe to this Refiner , this Fuller , this Physitian , this high Priest , as the Word entitles him ; nothing will serue , but his bloudy sacrifice , and that will doe it ; goe to him as to an All-sufficient Sauiour , rest in his bloud without further mixtures ; plead his bloud shed for sinners quite lost and vndone ; beg that of God , asd Rahel did children of her husband , Giue me bloud or else I dye ; apply that to thy bleeding soule , and say , I bleed ; but Christ bled too for me ; my sinnes are bloudy , and his woundes are bloudy too ; my bloud , if spilt , cannot make God that satisfaction that his bloud hath , and therefore I le rest in his bloud that speakes peace , not vengeance , as Abels did , and in him who quiets Consciences as well as Seas and windes , Mar. 4.39 . Else , as corrupt breath staines and dimmes the glasse : so a corrupt heart the Conscience . Next , when it is cleare from guilt and filth , then it must be pure and sanctified , the Spirit therefore of Grace must rest in the Conscience , and giue it a new constitution ; it is not sufficient to let out the bad bloud , but now wee must breed good bloud , and make new Spirits . From a naturall Conscience , and a Conscience that is enlightened by the Word , we must proceed to a sanctified Conscience , and therefore we must labour to feele the power of Christs Bloud , and of Christs Life and Resurrection in our soules , ( who is King of righteousnesse and peace both , Heb 7.2 . ) quickning vs in the Inner man , and stamping on vs our first impresse of wisedome , holinesse , righteousnesse , that we may be throughout sanctified , 1 Thes . 5. and haue a beauty set vpon the soule and conscience in all points , as the Apostle sayes , and freed from dead workes by repentance , Heb. 9. and when the Conscience is filled in some due measure with light , and freed from sinne , and furnished with positiue grace , then ( out of all ) results that goodnesse of Conscience that now we speake of , whereby it s fitted for its ends and offices , and enabled to giue vs a good word and countenance . Now for the keeping of Conscience good , because I will not ouercharge your memories with rules , I le expresse my selfe in one continued Similitude or Allegory . The Conscience is a Clocke or Watch in the bosome ; look what you would doe to keep that in frame , that must be done heere . First , If the Watch be amisse , who so fit to amend it as hee that made it ? So heere , if any thing trouble Conscience , that it goes not at all , or too fast , or out of order , goe to Christ , and goe quickly , pray him to set theein ioynt againe , as Dauid did , Psal . 51. Secondly , a Watch must be charily kept , the least dust , hayre , iogge almost distempers it ; so the Conscience , a little dust in this eye marres both sight and peace , a little sinne crept in betweene the wheeles , sets all at a stand : if euer thy Conscience shall hold its comfort , and doe thee acceptable seruice , keepe it cleane , giue no allowance to any the least sinne : a man may liue and dye in some sinne , and yet haue peace , when Conscience is not priuy to it , and not conuinced of it : But there can bee no true comfort , where sinne vnderhand is maintained and allowed , be it neuer so small a one : let thy Conscience haue this to say for thee : I can beare him witnesse , that he bore his sinnes as a burden , and bid none of them welcome . Thirdly , a Watch must be daily lookt to ( and thorowly too ) if one pin be amisse , all is out of order : so the Conscience ; hee that makes not conscience of all ( according to his light ) makes conscience of none , and wil come to naught ; and he that doth not looke vpon his conscience euery day , and winde it vp , and set it in frame , will haue no conscience in time : euery day thou must talke with thy selfe , and know what the Watchsaith , I meane , what report Conscience makes of thy dayes worke , what it hath to say for or against thee . 'T is with conscience , as with Bay liffs and Stewards ; if you call them to a daily reckoning , they will be carefull and vsefull ; but if you let things runne on , and reckon once at the hundreds end , they will not watch , or they will not be able to remember : so t is with conscience ; therefore often looke vpon it , and euery day consult with it . The Watch must be vsed , else it rusts , furres , and first begins to slacke its pace , and after some time will not goe at all : so conscience , t is preserued by vse , as the stomacke is , and all things else ; for euery thing is perfected and preserued by its proper operations ; as water is kept sweet by running , the Conscience by motion strengthens it sense , and sooner feeles its weight : by motion it is facilitated and that 's as good as oyle to the wheele of a Clocke ; therefore exercise Conscience , and that in all good duties , whether personall or locall . Corscience must haue its full walke , and that 's very large ; for a Conscience is to bee obserued in all religious and righteous acts ; and whoso will preserue his conscience , must first keepe himselfe pure and vpright . First , in Gods worships : Secondly , in workes of righteousnesse towards man : Thirdly , in his owne place , he must make conscience of his particulat calling and relation , and dwell vpon that : and secondly , for others , hee must remember Pauls aduice , Keepe thy selfe pure , be not partaker of other mens sinnes . In short , of all things hee must feare God most ; of all men , feare himselfe most and his owne Conscience ; of all men out of himselfe , feare his friends most , and his other mens sinnes . Many a man washes his heart at home , and defiles his Conscience abroad ; when he hath gotten his owne acquittance , hee intangles himselfe in other mens debts by conniuence , silence , consent , &c. Take heed of this , for t is a hard matter to discharge conscience in company and to come off well . Well , let conscience haue its perfect worke towards God and man , alone , and in company , and like a good fountaine , t will worke out its owne corruption and mudde , and affoord something towards the washing of others too , as it runnes along . One thing more , and then an end : As a Watch must be made , so set by rule : you must set it by the Sunne and time of day : So Conscience must haue its rule ( though a subordinate rule it selfe ) and this also must be set and ordered by the Heauens : the great God hath onely power ouer his great office , and he in his Word is the iust measure of it : we must not say that 's lawfull which he prohibits , that 's sinfull which he commands , that 's arbitrary which hee holds necessary , that 's necessary ( for its nature ) which he holds arbitrary : in short , wee must neither widen nor straiten the rule , but bring home our selues to that . It s hard to say where wee shall land , if we sayle not by the Compasse , and looke not to the Heauens , and whether bee worse to swallow all , or scruple all , is more then I can tell ! This is once , he that either tyes vp , or le ts out his Conscience , more then God would haue him , makes worke for himselfe , and way for temptation . In practice , t is good to bee of the restraining hand , where we are left to ourselues : but for Opinion , Conscience , and Iudgement , t is best to hold ones selfe free where the Word frees him , and bound , where the Word bindes him , else Conscience will suffer wracke . THE SECOND SERMON : Wherein is taught , how to vse a good CONSCIENCE . HEB. 13. 18. Pray for vs , for we trust we haue a good Conscience in all things willing to liue honestly . THE second thing followes . Paul hauing gotten a good Conscience , emproues it , and makes his benefit of it , partly for the remouing of aspersions , partly for the obtaining of praiers , and the engratiating of himselfe with the Hebrewes . The point . They that haue good Consciences , must make their vse of them . This point calls more for practice then for proofe ; therefore we will be larger there , briefer heere . First , God calls vs to this duty , Esa . 5. Iudge , ye inhabitants , &c. 3. — as if he had faid , I appeale to your Consciences , who will be of vse in this case to you , if you will vse them : so Haggai , Consider , faith God , with your selues , compare time with time , thing with thing , how well you shall speed if you will be ruled by me , how ill you haue sped whilest negligent of me : and accordingly resolue , as if he had said , If you would but reflect vpon your selues , and consult your owne Consciences , reformation would follow . So also Psal . 4. Talke with your owne hearts ; as if he should say , Doe but aske your owne Consciences ? Is not this Gods doing ? Did not God preferre Danid ? Doth not hee maintaine his Titles ? Would wee our selues reape that measure that we offer him ? And then ye will be quiet . Thus often in the new Testament : Examine your selues , Iudge your selues , Trie your selues , Bethinke your selues : Reu. 2. All comes to this , Turne your thoughts vpon your selues , and make vse of your inward light , that is , Conseience . Thus the precept is cleare , the practice thereof much vrged ; the neglect thereof , as much condemned , Ier. 8.6 . and else-where often . Adde secondly , to the Precept of God , the practice of Gods people , in their passages with God and Man. First , For God : Marke Abimelech , when he was hazarded ; Gen. 20. leremiah , when hee was cursed ; ler. 15. Hezekiah , when hee was visited ; Es . 38. David , when hee was slandered , Psal . 7. The Apostles , Acts 4. when threatned ; and see what vse they made of a good Conscience . How free , quiet , bold , couragious in all those exigents they were . Secondly , and for Men , looke vpon Ioseph , first tempted , after persecuted : vpon Samuel reiected , vpon Iob traduced , vpon Paul atraigned ; and see what benefit they made of Conscience , now to raigne in lusts and passions , now to prouoke to iust apologies , alwayes to support in greatest pressures . Thirdly , from Examples , passe wee to Reasons . First , Conscience is made for vse , and therefore vse must be made of it : The excellency of things stands in their vse , the best things being euer most vsefull ; now in this world there is nothing more Diuine and ( as I may say ) more God-like then Conscience . It is a kinde of secondary Law and Bible , yea , in a sort , a subordinate God , of subdiuine authority . It hath power to enforme , to record , to witnesse , to iudge , to condemne , to absolue , to comfort , to execute , to hang and draw within if selfe , as we speake in other cases ; and we cannot without too too great neglect of God , who makes nothing in vaine , passe by such an Officer and Deputy as Conscience is , without vse and acknowledgement . Secondly , we take Gods Name in vaine , in neglecting Conscience , and frustrare his work , and depriue our selues of the benefits of Conscience ; for t is not the hauing , but the vsing of abilities and blessings that perfects and blesses vs. A power of seeing is to little purpose , if men will winke and hide themselues in darkenesse . A power of speaking is not much , if a man will button vp his lippes ; and of as little auaile is Conscience ( that is , a power of knowing and gaging ones selfe ) if this power be neuer acted . Verily , a man notwithstanding this inward light , may be no better then an Atheist in knowledge , or Diuell in practice , vnlesse hee emproue his light ; ( for light , till the Will put it to vse , makes no man good ) for dee but consider . How ( I pray ) shall that soule for matters past euer repent , which will neuer recoyle , looke backward , or once say , What haue I done ? How ( againe ) shall it see its present staines and estate , if it will not view it selfe , or behold its owne face ? How ( thirdly ) shall it be held back frō any sin ( flesh , men , diuels , pushing on ) if it neuer commune with it selfe , saying , What am I doing ? It were impossible that men should either digest such morsels as they swallow , or swallow such puddle and poyson as eftsoones they doe , would they but see and consider what they doe , or haue done . Thirdly , by not vsing Conscience , wee shall come in time to lose , not onely the comfortable seruice of it ( for enformation , reformation , consolation , instigation , &c. ) but indeed all manner vse , and sence of it : Vse legges ( wee say ) and have legges ; so , vse Conscience , and haue Conscience ; for by vse , the heart is kept soft , and will soone smite vs , as Danids did : by vse our inward light is exercifed and strengthened , and wee made able to discerne , Heb. 5.14 . Nay , vse and exercise doth both facilitate and delight ; for what 's done ordinarily and habitually , is done with no , small content , sure with no great contention and reluctancy : custome and exercise make the hardest of works at least sufferable . On the other side , difuse Conscience , and though it continue in the roote , yet the fruit will downe . First , the light of it will more and more decay , like the fire that is not blowne . Secondly , the life of it will also weare , ( as the dull sluggard liues not halfe so much as the diligent doth ) and this appeares , if we consider those acts and euidences of life ( Sense and Motion . ) For Sense , a Conscience vnconsulted , vnexercised , vnexamined , becomes like a sleepy legge : when a man hath sate long , hee feeles not his limbes , the bloud and spirits being sometimes frozen and arrested with cold , sometimes intercepted in their passage by too much suppression of that part : so t is with the Conscience ; first load it , and then let it lye still without motion , and in fine it will not feele it selfe , but be as dead and sencelesse , as brawned , yea seared flesh : And this experience iustifies in many , whose consciences lye bed-ridden : and looke how some ( in that case of sicknesse ) voyd much filth and feele it not : so these spue forth abhorred blasphemies and outrages , and discerne them not . As for Motion , euen as the limbs by long sitting grow stiffe and starke , that we cannot goe : so the conscience vnfrequented , t will rust like a Clocke which sleepes a winter or two , and so loses its tongue , not once telling you where you bee either in the day or night : iust so a rusty Conscience , t will neither counsell nor comfort , checke nor excuse , t will speake neither to matters past nor to come , but lie as dead within a man , as the dead childe doth within a woman : Oh t is a most comfortlesse thing for a liuing woman to beare death in her bowels ! such a burden fils her with many feares for the present , at least makes her too too heauy and vnweldy , and puts her to great extremity in the cloze , there being more adce with one dead birth , then with two liuing children t is no better with a dead conscience ; the lesse that trauels , the more we must with feares and anguish ; and therefore as wee call vpon women , to stirre , that their fruit may be stirring too : so must we ftirre vp our selues , that Conscience may be doing ; for a dead conseience makes but a dead estate , a dead heart , a dead man , a dull life ; and dead it will be , vnlesse we put it to vse . Now before we can proceed to exhortation , we cannot but bewayle and controll two sorts of men first , such as vtterly disuse , secondly , such as searefully misuse their Consciences . How many bee there of the first fort , who liue and dye strangers to themselues ? They dare not for their eares aske their own hearts : What is our case ? In what tearmes stand we with God ? Children are we or enemies ? In the wayes of life or death ? Where are we ? What are wee ? Which way goe we ? What will be the issue of our courses ? But looke how bankrupts put off reckonings , so these allreasonings with themselues . And as they keepe their spirituall estate close from their owne consciences , so doe they in particular actions : for , first , in shings to be done , they rather consult others then themfelues , which is , but to sel ones eies , and buy spectacles , which see no more then the eye enables them . Secondly , in things already done , they rather smother then consult conscience : when Conscience takes the aduantage of solitarinesse , and beginnes to question them , they runne from it into company , and hide themselues in the croude ; when Conscience beginnes a little to open its eyes and mouth after the reading of some booke , the hearing of some Sermon , the seeling of some inward or outward pinches , they stoppe their eares , diuert their thoughts , sing , whistle , drinke , game , and doe any thing to out-talke and drowne Conscience . This the practice of hundreds , but how ill this practice is , first the Causes , secondly , the Consequences will shew . The Causes hereof , First , Pride : Man would be somebody with himselfe , and therefore is loth to looke vpon his owne staines , and to see his owne face in the face of his conscience . Secondly , Hypocrisie : Man hath such a desire to coozen , that hee would ( if he could ) coozen himselfe , and would faine make himselfe beleeue that t is not so bad with him , as indeed it is . Thirdly , Vnbeliefe : He lookes for no mercy , in case he peach himselfe , and therefore places all his safety in secrecy ; and so secret would he be , that by his will , his left hand shall not know what his right hath done . These are the causes : and what fruit can you in reason expect from such a roote ? Surely the issue cannot but bee bitter : For , First , by disusing Conscience , men come to lose conscience , and consequently their armour against sinne : take away Conscience , and you can hardly set downe Atheisme . Secondly , by this meanes sinne is exceedingly aggrauated ; ( for no man can neglect so neere a Monitor as Conscience is , without great presumption and wilfulnesse : ) and secondly , a mans reckoning no way furthered ; for ( doe what we can ) wee must come to an account , and Conscience will know vs at last , whether we acknowledge it or not ; nay , by how much the lesse we regard it now , by so much the more it will shake vs hereafter , and rise vpon vs like a flame with so much the greater fury , by how much the more it was ( for the present ) kept downe and stifled . The second sort reproued , are such as abuse conscience , and this is done ( as sometimes otherwise ) so mostly thus : First , when Conscience is set lowest , and bound apprentice to the outward man , I meane thus ; when men doe not receiue all blowes that let driue at conscience , vpon their name , estate , skinne , &c. but contrarily , rather suffer Conscience to be wounded , then the outmost skinne raysed . Secondly , when Conscience is thrust from its seate , deposed , degraded , gag'd ; so violenced , that it must not speake , though friends , God , man , call vpon vs. Thirdly , when conscience is made a cloke for all vnwarranted , both opinions and practices , that is , when men will put the name of conscience vpon the basest things : Opinion shall bee Conscience ; Errour , Conscience ; the swallowing of widowes houses , Conscience ; as t was with the Pharisees . Fourthly , when Conscience is made a knight of the poast , and must beare witnesse to any vntruth , to any villany : thus when men cannot tell what to say , they appeale to God and Conscience . God knowes , their hearts , their Conscience beares them witnesse , they 'le take it on their Conscience , t is so , not so . O the fearefulnesse of these practices ! how terrible haue Gods strokes bin vpon such in all ages ? and what can we looke for lesse , then misery in this course ? First , a man must be an old and bold offender , before he can dare thus to affront Conscience . Secondly , it cannot be safe thus to abuse so great an Officer as conscience is . Thirdly , who can expresse the terrours of some Saints , now vpon record , who ( notwithstanding ) neuer were so daring ? and if they did sweare vnder smaller abuses of Conscience , how shall these bleed ? I now come to perswade euery man to make good vse of a good thing , a good Conscience ; for the abuse of best things is euer worst : and a good Conscience is in the ranke of best things , It is a wonderfull mercy in God , to match vs with so neere a friend , so true a Counsellor : let vs thankefully consider to what vses a good conscience may be put , and accordingly emproue it . We will not runne into the road of conscience in generall , but confine our selues to a good Conscience , which is so tearmed in a double sence . First , It s good formally in its constitution . Secondly , effectiuely in its execution : as a Clocke is good when it is made well and goes well : first , the Conscience is good in its selfe , when it is fitted for its proper acts and vses : the proper and immediate act and vse of Conscience , is to know that it knowes , as Salomon speakes to Shimei , and as wee vulgarly say , I know what I know well enough . This the generall . The particulars of this knowledge are , first , conscience knowes what we be : secondly , what we doe : what we be spiritually ( not naturally ) and in what tearmes we stand with God ; whether we beare his Image , be in his fauour , yea , or no ? what we doe either for substance or quality , good or bad , either in times past , present , or to come : these things Conscience was made for , and these the conscience , when it is good , doth know , to wit , both tree and fruit in the inward and outward acts thereof : and hence it is , that we are so often inuited to talke with our selues ; and hereof growes that inward confidence and enioyment , that the soule hath of it selfe , wherein it resembles its Maker , who takes full contentment in himselfe from his full vnderstanding of himselfe . The second act of a good Conscience is speaking or manifesting good to vs , being good in it selfe , it giues vs due information touching our selues ; as a cleere glasse represents a true face : and heere are two acts also : First and more immediately it reports things as they be , which is called witnessing or giuing in euidence : thus the person being vnder mercy , it tels him so much , hauing already done well , or hauing good things in agitation , it saith so . Contrarily , when things be not right , Conscience speakes as it finds them , and heerein it doth well ; for we speake of a Morall , not Naturall good : and morally that Conscience is good , that speakes the truth how-euer it be : as that 's a good glasse that reports blemishes ( if such ) as well as beauties ; a good Witnesse that speakes the truth , though not what pleases . Secondly , Conscience strikes vpon the affections , and doth some execution vpon the offender ; for from information of estate , arises either certainty of hope or despaire : as the euidence comes in guilty or not guilty , and from information of workes , different affections and motions answerable to their different natures : from things well done , comes comfort , ioy , boldnesse , &c. ill done , shame , feare , sorrow , remorce : from things well intended , courage , resolution , confidence , &c. ill meant , ( for the future ) iealousie , repining , recoyling , as an horse that would and would not leape a ditch . In the former respect , Conscience is compared to a Witnesse , in this , to a Iudge and executioner . Now this being the vse of Conscience , wee must employ it to these vses ; namely , repaire to Conscience , aske its aduice , receiue its report touching our persons and actions , heare what it can say for or against vs now ; for once it must passe a verdict vpon vs ; and when we haue its testimony , wee must either appeale to an higher Court ( if we can shew an errour ) or sit downe by its sentence , stop , where it sayes stop , worke , where it sayes worke , feare , where it saies feare , hope , where he giues hope , restore , where it sayes , restore . Howbeit , that our speech may be more fruitfull , know we that in foure cases especially , we are to consult and vse Conscience . First , when wee are in consultation about things to be done , or beleeued ; in this case it is not amisse to aduise with others , but in no case must Conscience be omitted . I may easily deceiue others by ill stating of the question , adding , or altering , or suppressing , as affection leads me : againe , a man may finde so many men , so many mindes oftentimes , so different are their apprehensions and affections . But a good conscience is one and the same , and that vprightly consulted , can say more to my affections and intentions , more to the practicall part , then all the world . Therefore vse others if you please , but make vse of your owne hearts , else your practice may be corrupt , when others counsell is good . Here forget not these rules : First , pretend not Conscience , where Conscience is not the matter . Secondly , be resolued of what thou doest in thy selfe , or else forbeare till taught , if thou mayest . Thirdly , walke by thine owne light , not other mens ; ground thy practice vpon Conscience , Conscience vpon Word , not vpon Man. As for cases here incident , we passe them now . Secondly , when we are vpon a selfe-triall , and the question is , either of our state , or our doings , or opinions , consult conscience ; for that is the best created examiner . And here let the maine worke be , to sinde out the maine point ; Am I Gods childe , in state of grace , yea or no ? This much imports vs ; for as Satan founds all particular temptations vpon this ( If thou be the tonne of God ) so all our particular comforts and assurances hang on this pinne . Therefore , here , houer not , but hold Conscience to it , Either I am , or am not Gods. What am I ? What am I ? Leaue not this vnresolued by Conscience , as many doe , who hearing of a certainty attaineable , and of some generall notes of saluation from the Word ; presently build considence to themselues , sometimes vpon weake principles , sometimes vpon false applications , neuer consulting Conscience , and then when Conscience is awakened , they are miserably plunged . Beloued , it is not so easie a matter to assure saluation as most men thinke ; we are not all out of their mindes , who deny it possible , without extraordinary reuelations , and who hold it sawcinesse to auouch it ; yet wee must tell you , that the difficulties are more then a few , and it concernes vs much to deale much with Conscience about this point . For faith whereby wee beleeue saluation is one thing , and euidence whereby wee feele it another ; there we must cleaue to the promise , but here we must conferre with Conscience , as Saint Paul doth , he was strongly perswaded ( by the lesuites leaue ) of his saluation and vprightnesse : but what are his grounds ? First , his Conscience was and had beene good in all : secondly , his bent and resolution for the future was right ; hence he did , hence we must assure our estates . Secondly , as we must examine Conscience about our estate , so also about actions past ; was this well ? did I well ? said I well ? otherwise there may be deceit : For first , many matters lye hid from men , with their circumstance : secondly , the motiues that set the wheele a going vsually doe ; here then happy is he who condemnes not himselfe in what he hath done . Thirdly , when slandred , censured , or accused , whether by men or diuels . Thus Iob , when Satan accuseth , when friends doe , foes doe , when good men doe , and bad men doe , he repaires homeward , casts vp his bookes , and finding all right , hee triumphs in his Conscience , and weares their libels as a Crowne . Like vse must we make of our Consciences , when accused ; first , see whether the charge be iust ; if so , reforme , amend : secondly , if not so , cleare thy selfe to men , if worth while , and if they will be satisfied ; if not , enioy thy selfe , and thine owne innocency . Here the rules be two : first , if thine owne heart condemne thee , reioyce not against the truth , though all the world applaud thee : secondly , if ( vpon a true search ) thy heart acquit thee , neuer for sake thine owne innocency : Let not men , nor diuels , nor frownes , nor censures robbe thee of thy comfort , but set this wall of brasse against all , as Paul. Say what you will , my conscience is good , and I make this good by these and these proofes . Fourthly , when wee become suiters to God and man for assistance , being affronted by men and diuels , and seemingly deserted of God and man , then we must flye to Conscience , as Paul doth , and Dauid , and all the Saints ; now calling vpon God , as Hezekiah , O Lord , thou knowest I haue walked , &c. Now vpon Christians , as Paul , Pray for me , for I haue kept a , &c. Now vpon our selues , with Dauid , Why art thou cast downe , O my soule , &c. There is truth in thee , beare vp . And this not onely for the present , but for future times , when we are threatned as the Apostles were , with many stormes , with much hardship : first , make good thy Conscience : secondly , rest in the comfort thereof ; for come what will come , if we bring a good conscience to a good cause , these two bladders will hold our heads aboue water . My brethren , till wee haue tryed , we cannot conceiue what the comfort , courage , strength and resolution of a good conscience is ; make vse of it , enioy it , and enioy your selues , your estate , all persons , all things , all times ; onely be sure , first , that Conscience be regular , that is , that it speake Law , and sentences all according to the Word written . Secondly , that it speake the whole truth written , and nothing but the truth : Conscience hath nothing to doe with secret counsels , that must speake to the action or present estate ; but for reprobation or finall destruction ; that conscience can say nothing to , as not reuealed ; it hath nothing to doe either with absolute condemnation , or absolution . Let it keepe it selfe within its Spheare , and let me keepe my selfe to my time . FJNJS . Notes, typically marginal, from the original text Notes for div A02722-e270 Doct. Doct. 1. Precepts 2. Reason . 1. Ab●oaesto . 3. A necessitate . 3 Ab vtili . 〈◊〉 Tim. 1.19 . Esay 32. Hic murus abeneus est &c. Vses . 1. Luk. 1.6 . 1 Cor 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vers . ●6 . Satis est principem externa specie pium — Videri , &c. de princ . c. 18. Differences betwixt conscience and conscience from the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 51.8 . Esa . 57 19. Iob 2 4. 1. How a good Conscience is gotten . Videatur . Aug. is Ps . 30. &c. 2. How 〈◊〉 ●ept . Notes for div A02722-e2630 Doct. 1. Cap. 1. & 2. Psal . 4.4 1 Cor. 11. & . 2 Cor. 13. &c. Reasons . 1. Vse I. The causes of this disuse . The consequences . Vses . 1. Vse 2. Conscience how tearmed good . VVhen and in what cases conscience must most be consulted .