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S. PAƲLS CONFIDENCE. ACTS 24.16.
S. PAƲLS CONFIDENCE. ACTS 24.16.
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And herein doe I exercise my selfe to haue alwaies a Conscience voyde of offence toward God, and toward men.
And herein do I exercise my self to have always a Conscience void of offence towards God, and towards men.
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THe words read were vttered by Paul; the place where, was 1. Caesarea, 2. the iudgement hall:
THe words read were uttered by Paul; the place where, was 1. Caesarea, 2. the judgement hall:
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the time when, when Tertull us the Orator had made a bitter inuectiue against him; the manner how, by way of Apologie and Defence, being deepely slandered.
the time when, when Tertul us the Orator had made a bitter invective against him; the manner how, by Way of Apology and Defence, being deeply slandered.
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The order of them is thus: 1. hee wipes away the Lawyers aspersions in particular, 2. giues account of his life in the generall.
The order of them is thus: 1. he wipes away the Lawyers Aspersions in particular, 2. gives account of his life in the general.
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And here (for here lyes our businesse at this time) he doth two things, 1. he giues vs a summe of his Faith, verse 14.15. 2. of his Life, 16. In point of Faith and Profession Paul and wee agree, in Life & Practice we are far wide;
And Here (for Here lies our business At this time) he does two things, 1. he gives us a sum of his Faith, verse 14.15. 2. of his Life, 16. In point of Faith and Profession Paul and we agree, in Life & Practice we Are Far wide;
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& therefore we will dwell vpon that this houre. This verse then containes the briefe and map of Pauls life;
& Therefore we will dwell upon that this hour. This verse then contains the brief and map of Paul's life;
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where first note his action (exercise) Secondly, the subiect of it, Pauls selfe.
where First note his actium (exercise) Secondly, the Subject of it, Paul's self.
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Thirdly, the obiect of in his conscience. Fourthly, the end of it, to haue it voyde of offence in all cases, towards all persons.
Thirdly, the Object of in his conscience. Fourthly, the end of it, to have it void of offence in all cases, towards all Persons.
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For the First, Pàul doth, as Salomon bids him, set his bones to worke, and all his strength.
For the First, Pàul does, as Solomon bids him, Set his bones to work, and all his strength.
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Time hee neither idles nor sleights, but vses both diligence, skill and constancy together; for all these are wrapt vp in his word.
Time he neither idles nor sleights, but uses both diligence, skill and constancy together; for all these Are wrapped up in his word.
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For the Second, He thought it best husbandry to till his owne ground, best policie to bee wise for himselfe, and to keepe home;
For the Second, He Thought it best Husbandry to till his own ground, best policy to be wise for himself, and to keep home;
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and therefore he takes himselfe to taske, and becomes his owne Physitian. And in the third place;
and Therefore he Takes himself to task, and becomes his own physician. And in the third place;
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because tis as good doe nothing as nothing to the purpose, he makes choyce of a good subiect to worke vpon (conscience.) Conscience is a thing much talked of,
Because this as good doe nothing as nothing to the purpose, he makes choice of a good Subject to work upon (conscience.) Conscience is a thing much talked of,
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but little knowne, and yet lesse practised than vnderstood. I meane not a schoole Lecture, or Philosophicall Discourse;
but little known, and yet less practised than understood. I mean not a school Lecture, or Philosophical Discourse;
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yet must I expound my Text. Conscience is considered two wayes; one way by Philosophers, another way by Diuines.
yet must I expound my Text. Conscience is considered two ways; one Way by Philosophers, Another Way by Divines.
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Philosophy and naturall Learning bring vs thus farre acquainted with the nature of Conscience: i. the Masters hereof (for the most part of them) make the soule a building consisting of many roomes; some higher, some lower;
Philosophy and natural Learning bring us thus Far acquainted with the nature of Conscience: i. the Masters hereof (for the most part of them) make the soul a building consisting of many rooms; Some higher, Some lower;
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whereof the highest is the vnderstanding. This vnderstanding is either speculatiue, containing some generall notions and principles of truth;
whereof the highest is the understanding. This understanding is either speculative, containing Some general notions and principles of truth;
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or practicall, containing the like principles and axiomes of good things:
or practical, containing the like principles and axioms of good things:
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for at the first there were (nay still there are) some generall principles, belonging partly to knowledge, partly to practice, left in the soule of man.
for At the First there were (nay still there Are) Some general principles, belonging partly to knowledge, partly to practice, left in the soul of man.
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Now to this latter, belongs (in their iudgement) Conscience, whose office is to reason and discourse;
Now to this latter, belongs (in their judgement) Conscience, whose office is to reason and discourse;
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and therfore belongs to the vnderstanding: And its worke lyes about that which is good or bad, at least doable;
and Therefore belongs to the understanding: And its work lies about that which is good or bad, At least doable;
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and therefore belongs to that part or respect of the vnderstanding which is termed practicall. In this, there is considerable, 1. the nature, 2. the working of Conscience. The nature;
and Therefore belongs to that part or respect of the understanding which is termed practical. In this, there is considerable, 1. the nature, 2. the working of Conscience. The nature;
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so they conceit of it, as of a naturall facultie in the vnderstanding onely or chiefly.
so they conceit of it, as of a natural faculty in the understanding only or chiefly.
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For the working, it accomplishes its owne operations, and driues them to an issue by discourse, thus;
For the working, it accomplishes its own operations, and drives them to an issue by discourse, thus;
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That which I would not haue done to mee, I must not doe to others: I would not haue wrong done to mee;
That which I would not have done to me, I must not do to Others: I would not have wrong done to me;
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therefore &c. This conclusion, is a conclusion of Conscience; & for the premisses they haue in their distinct discourses seuerall termes: but of them enough. 2 For Diuines;
Therefore etc. This conclusion, is a conclusion of Conscience; & for the premises they have in their distinct discourses several terms: but of them enough. 2 For Divines;
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We may distinguish them into two fourmes: i. some are pen men of holy Writ, some only of priuate bookes.
We may distinguish them into two forms: i. Some Are pen men of holy Writ, Some only of private books.
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These latter are not so attentiue to the terme as to the thing;
These latter Are not so attentive to the term as to the thing;
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and therfore they call sometimes the power of so reasoning, somtimes the whole reason and syllogisme, sometimes each proposition apart, sometime the effect and consequent following such an application and conclusion, by the name of Conscience. But now come to the inspired Prophets and Apostles,
and Therefore they call sometime the power of so reasoning, sometimes the Whole reason and syllogism, sometime each proposition apart, sometime the Effect and consequent following such an application and conclusion, by the name of Conscience. But now come to the inspired prophets and Apostles,
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and there the word is vsed (as other words of like nature in like cases are) two waies;
and there the word is used (as other words of like nature in like cases Are) two ways;
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1. more strictly and properly, when it is ioyned with other faculties of the soule, as Tit. 1.15. 1 Tim. 1.5.
1. more strictly and properly, when it is joined with other faculties of the soul, as Tit. 1.15. 1 Tim. 1.5.
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In the first it is differenced from the minde, in the latter from the will. 2. More largely, when tis put alone;
In the First it is differenced from the mind, in the latter from the will. 2. More largely, when this put alone;
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and so it stands for the whole heart, soule and spirit working inwardly vpon it selfe by way of reflexe.
and so it Stands for the Whole heart, soul and Spirit working inwardly upon it self by Way of reflex.
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So the Hebrewes generally spake, making heart, spirit, soule, conscience, all one, especially the two former.
So the Hebrews generally spoke, making heart, Spirit, soul, conscience, all one, especially the two former.
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So Iohn speakes in his first Epistle. Thus the word is here vsed, being referred both to God and man.
So John speaks in his First Epistle. Thus the word is Here used, being referred both to God and man.
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Pauls conscience, heart, and spirit, sound one and the same thing in this place; the difference at the most is but in the manner of considering.Paul's conscience, heart, and Spirit, found one and the same thing in this place; the difference At the most is but in the manner of considering.
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Well, what would Paul with his conscience? he would haue it voyde of offence: he would goe an end in the waies of God, without halting, without stumbling; for thats his allusion.
Well, what would Paul with his conscience? he would have it void of offence: he would go an end in the ways of God, without halting, without stumbling; for thats his allusion.
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A wise Traueller, in a rough way, is loth to offend his foot, lest that offend him:
A wise Traveller, in a rough Way, is loath to offend his foot, lest that offend him:
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Paul is the same for his conscience; by no meanes would hee wound that, lest that should wound him.Paul is the same for his conscience; by no means would he wound that, lest that should wound him.
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Hence his studie to keepe his Conscience voyde of offence: Offence 1 say, first passiue: whereby his spirit might be grieued; secondly, actiue:
Hence his study to keep his Conscience void of offence: Offence 1 say, First passive: whereby his Spirit might be grieved; secondly, active:
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whereby his spirit might grieue either himselfe or others vnseasonably.
whereby his Spirit might grieve either himself or Others unseasonably.
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This was his study, & thus inoffensiue & straight hee would bee with all persons (God and Man) so that his Conscience should not bee vpon him for faltring with either,
This was his study, & thus inoffensive & straight he would be with all Persons (God and Man) so that his Conscience should not be upon him for faltering with either,
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and (in all cases, by all means, or at all times) as his words may indifferently bee construed.
and (in all cases, by all means, or At all times) as his words may indifferently be construed.
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Thus liued Paul at last, who was so wilde at first: why should we despaire, hauing the same Chirurgian? But of the Words so much. Now for Instructions: Thus lived Paul At last, who was so wild At First: why should we despair, having the same Chirurgeon? But of the Words so much. Now for Instructions:
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your selues see many, let me commend the maine vnto you, and binde vp all in this one.
your selves see many, let me commend the main unto you, and bind up all in this one.
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Doct. Christians must haue a speciall care of themselues, that they doe not in any thing offend their owne consciences.Doct. Christians must have a special care of themselves, that they do not in any thing offend their own Consciences.
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To keepe the conscience from offence and hurt, must be the taske of euerie Saint.
To keep the conscience from offence and hurt, must be the task of every Saint.
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Looke how charie a proude woman is of her beautie, a wise man of his eye, a weake man of his stomacke;
Look how chary a proud woman is of her beauty, a wise man of his eye, a weak man of his stomach;
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so (and much more than so) should a Christian man be carefull of his conscience, of his heart.
so (and much more than so) should a Christian man be careful of his conscience, of his heart.
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Will you precept for this? Solomon speakes home, Pro. 4.23. Above all watchings watch the heart &c. That's the tower that commands, and Conscience is one of the Iewels thats there lodged.
Will you precept for this? Solomon speaks home, Pro 4.23. Above all watchings watch the heart etc. That's the tower that commands, and Conscience is one of the Jewels thats there lodged.
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Will you example? One Paul is sufficient:
Will you Exampl? One Paul is sufficient:
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Hee was once averse enough, but after conuersion (in point of faith) hee was all for Christ, (in point of life) all for conscience, c. 23. Heb. 13.18.
He was once averse enough, but After conversion (in point of faith) he was all for christ, (in point of life) all for conscience, c. 23. Hebrew 13.18.
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Will you reasons? There are enow both for the one and the other, namely, for heeding, the conscience first; Will you Reasons? There Are enough both for the one and the other, namely, for heeding, the conscience First;
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and each man his owne next. For the first, we will out of manie cull but two reasons.
and each man his own next. For the First, we will out of many cull but two Reasons.
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Reas. 1. Giue the conscience content and rest, and it will pay thee a hundred fold,Reas. 1. Give the conscience content and rest, and it will pay thee a hundred fold,
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and proue to thee, (next to God its Master) the greatest friend in the world:.i. the trucst friend;
and prove to thee, (next to God its Master) the greatest friend in the world: i the trucst friend;
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whereas others are sometimes too short in reproofes, sometime in comforts;
whereas Others Are sometime too short in reproofs, sometime in comforts;
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mutter and will not speake out, but thinke more than theyle say, and say more to others than to thy face;
mutter and will not speak out, but think more than theyle say, and say more to Others than to thy face;
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this friend Conscience (if thou deale friendly with it) will deale friendly with thee.
this friend Conscience (if thou deal friendly with it) will deal friendly with thee.
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This will round thee in the eare, and say, This is well, howeuer it be taken; & therfore be not discouraged:
This will round thee in the ear, and say, This is well, however it be taken; & Therefore be not discouraged:
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this is naught, howeuer applauded or painted; it is stark staring naught, pride, hypocrisie, &c. therefore amend.
this is nought, however applauded or painted; it is stark staring nought, pride, hypocrisy, etc. Therefore amend.
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Ah (brethren!) as no friend lyes so neere vs, and can sound vs so well as couscience,
Ah (brothers!) as no friend lies so near us, and can found us so well as Conscious,
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so none will deale so plainely with vs, if we doe not offend it. 2. Conscience is the fastest friend in the world.
so none will deal so plainly with us, if we do not offend it. 2. Conscience is the fastest friend in the world.
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Others goe and come, and stand afarre off, now at hand, now I know not where;
Others go and come, and stand afar off, now At hand, now I know not where;
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but conscience is no starter, its neuer from our fides, out of our bosomes:
but conscience is no starter, its never from our fides, out of our bosoms:
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in rides with vs, it sits with vs, it lyes with vs, it sleeps, it wakes with vs:
in rides with us, it sits with us, it lies with us, it sleeps, it wakes with us:
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& as it can say much from God and of vs, so it will if not offended.
& as it can say much from God and of us, so it will if not offended.
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3 The sweetest friend in the world. A good cheerfull heart (saith Solomon ) is a continuall feast.
3 The Sweetest friend in the world. A good cheerful heart (Says Solomon) is a continual feast.
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Oh then a satisfied and pacified conscience, what is that? what ioyes be those which will carrie a man out of the earth,
O then a satisfied and pacified conscience, what is that? what Joys be those which will carry a man out of the earth,
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and make him say, Though I haue wife, children, friends, wealth, house, health, ease, honour, &c. after my owne heart,
and make him say, Though I have wife, children, Friends, wealth, house, health, ease, honour, etc. After my own heart,
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yet these are nothing to my contentments within? What ioies those that will make one, sing vnder the Whippe, at the Stake, in the Flames a Oh Conscience, thou hast a speciall gift in comforting, that canst make the patient laugh when the spectators weepe;
yet these Are nothing to my contentment's within? What Joys those that will make one, sing under the Whip, At the Stake, in the Flames a O Conscience, thou hast a special gift in comforting, that Canst make the patient laugh when the spectators weep;
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and carrie fraile flesh singing and reioycing through a world of bonds, rods, swords, racks, wheeles, flames, strappado's!
and carry frail Flesh singing and rejoicing through a world of bonds, rods, swords, racks, wheels, flames, strappado's!
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these ioyes be strong, vnspeakcable indeed, this peace passing mans vnderstanding &c. Phil. 4. 4 The surest friend in the world.
these Joys be strong, vnspeakcable indeed, this peace passing men understanding etc. Philip 4. 4 The Surest friend in the world.
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Other friends loue not to come to a sicke mans bedde side, or if so, they cannot abide to heare his grones, to see a dead man, at the most they can but follow one to the graue:
Other Friends love not to come to a sick men Bed side, or if so, they cannot abide to hear his groans, to see a dead man, At the most they can but follow one to the graven:
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but Conscience will make ones bed in sicknesse, and cause him to lye the softer; will stand by him when he groanes, and doe him comfort;
but Conscience will make ones Bed in sickness, and cause him to lie the Softer; will stand by him when he groans, and do him Comfort;
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will hearten him vpon death, when its comming; and say, Thy Redeemer lineth; will whisper to him when departing;
will hearten him upon death, when its coming; and say, Thy Redeemer lineth; will whisper to him when departing;
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and say, Thy warfare is accomplished; will lodge the bodre in graue as in a bed;
and say, Thy warfare is accomplished; will lodge the bodre in graven as in a Bed;
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manne the soule to heauen, and make him able to looke God in the face without any terrour:
man the soul to heaven, and make him able to look God in the face without any terror:
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So fast a friend is this, that when riches, husband, parents, friends, breath, life;
So fast a friend is this, that when riches, husband, Parents, Friends, breath, life;
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nay, patience, hope, faith, haue left vs, in some measure, this will not leaue vs. And would not such a friend, a friend so true, firme, kinde, sure, be much made of;
nay, patience, hope, faith, have left us, in Some measure, this will not leave us And would not such a friend, a friend so true, firm, kind, sure, be much made of;
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shall such a one be offended. Reas. 2. The conscience offended becomes the sorest enemie. The greatest friends are bitterest foes when once diuided:
shall such a one be offended. Reas. 2. The conscience offended becomes the Sorest enemy. The greatest Friends Are Bitterest foes when once divided:
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no wars to ciuill, to domesticall warres. The neerer the worse: and the conscience is neerest;
no wars to civil, to domestical wars. The nearer the Worse: and the conscience is nearest;
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and therefore (if an enemy) the heauiest. For this enemy is, 1. vhauoydable. Others may be kept off with strength, or put off with skill: but so will not conscience;
and Therefore (if an enemy) the Heaviest. For this enemy is, 1. vhauoydable. Others may be kept off with strength, or put off with skill: but so will not conscience;
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no barres, no bolts, no bulwarkes, can keepe that from thy table, thy bed. Belshazzer may sooner keepe out ten thousand Medes, than one conscience:
no bars, no bolts, no bulwarks, can keep that from thy table, thy Bed. Belshazzar may sooner keep out ten thousand Medes, than one conscience:
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That will passe through all his Officers to his Presence;
That will pass through all his Officers to his Presence;
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and in the face of his Nobles and Concubines arrelt him, and shake him in despight of his securitie. Nor will this watchfull.
and in the face of his Nobles and Concubines arrelt him, and shake him in despite of his security. Nor will this watchful.
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Officer be bobd with a bundle of distinctions and cuasions.
Officer be bobd with a bundle of Distinctions and cuasions.
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When God sets it on worke, it marcheth furiously like Iohn, and will take thee vp with his answer;
When God sets it on work, it marches furiously like John, and will take thee up with his answer;
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What peace so long as thy whoredom and sins remain: As thers no respondens like conscience, so no obiector like to that.
What peace so long as thy whoredom and Sins remain: As the no Respondens like conscience, so no objector like to that.
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A man may make a shift with a wrangling Sophister, with the Diuell himselfe, better than with his conscience.
A man may make a shift with a wrangling Sophister, with the devil himself, better than with his conscience.
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For no Diuell knowes that by me, which I doe by my selfe: And the conscience shall haue hearing when the Dinel shall not;
For no devil knows that by me, which I do by my self: And the conscience shall have hearing when the Dinel shall not;
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for conscience is the Kings Sollicitor, and speakes for the great King. 2. This enemie is vnsufferable:
for conscience is the Kings Solicitor, and speaks for the great King. 2. This enemy is unsufferable:
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it strips vs at one stroke of all other comfort. A sicke stomack makes one wearie of his bed, chaire, chamber, house, meats, drinks;
it strips us At one stroke of all other Comfort. A sick stomach makes one weary of his Bed, chair, chamber, house, Meats, drinks;
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yea, that meate that before much pleased, now encreaseth his sicknesse. So doth a sicke conscience;
yea, that meat that before much pleased, now increases his sickness. So does a sick conscience;
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it takes away the rellish of all naturall comforts, of all spirituall exercises and ordinances;
it Takes away the relish of all natural comforts, of all spiritual exercises and ordinances;
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and makes one a burthen and terrour to himselfe. 2. it fils one full of horrours and vnhappinesse.
and makes one a burden and terror to himself. 2. it fills one full of horrors and unhappiness.
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A wounded spirit who can beare? the Stone, Goute, Strangury, who can beare? Yes, &c. But when the pillars are shaken, that which should beare vp all is wounded,
A wounded Spirit who can bear? the Stone, Gout, Strangury, who can bear? Yes, etc. But when the pillars Are shaken, that which should bear up all is wounded,
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when the heauen's fight against a man, and a poure creature must wrestle with infinite instice, power, &c. oh how hard is this? The wrath of a King is terrible, the rage of Seas, of Fires, of Lyons,
when the heaven's fight against a man, and a pour creature must wrestle with infinite Justice, power, etc. o how hard is this? The wrath of a King is terrible, the rage of Seas, of Fires, of Lyons,
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but still here is creature against creature, weake to weake;
but still Here is creature against creature, weak to weak;
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but who knowes the power of Gods anger, Psul. 90? Who can stand before that consuming fire? not Men, not Mountaines, not Angels.
but who knows the power of God's anger, Psul. 90? Who can stand before that consuming fire? not Men, not Mountains, not Angels.
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The terrours of God and anguish of spirit casts the Diuell himselfe into a frenzic, and makes him mad;
The terrors of God and anguish of Spirit Cast the devil himself into a frenzic, and makes him mad;
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nay, a wounded spirit made the Heire of all things vtter his griefes in these sad termes ( My God, my God, &c.) That which a thousand mockes, tenne thousand prisons and persecutions could not haue done;
nay, a wounded Spirit made the Heir of all things utter his griefs in these sad terms (My God, my God, etc.) That which a thousand mocks, tenne thousand prisons and persecutions could not have done;
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this one alone, when nothing else ailed him, was able to effect:
this one alone, when nothing Else ailed him, was able to Effect:
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and therefore good reason haue we to guard this part, and to giue our spirits no occasion of griefe.
and Therefore good reason have we to guard this part, and to give our spirits no occasion of grief.
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And for the first, these Reasons shall serue the turne. Now touching the second. Euery man must keepe his own vine, and please his owne conscience. Why;
And for the First, these Reasons shall serve the turn. Now touching the second. Every man must keep his own vine, and please his own conscience. Why;
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Hold still whilest I poure in these? Reasons, because I am in haste. 1. Tis fit that euery one should be beft seene in his owne Booke:
Hold still whilst I pour in these? Reasons, Because I am in haste. 1. This fit that every one should be beft seen in his own Book:
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and tis a thousand pities, that in this bookth age, this Book of Conscience is least studied. 2. This is a meare-stone that diuides the Christian and the Hypocrite.
and this a thousand pities, that in this bookth age, this Book of Conscience is least studied. 2. This is a meare-stone that divides the Christian and the Hypocrite.
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The Hypocrites knowledge runnes outward and fromward, the Christians lookes inward and reflects vpon is salfe:
The Hypocrites knowledge runs outward and fromward, the Christians looks inward and reflects upon is salfe:
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the ones is science, the others conscience, the one leues to be doing with other mens consciences, the other with his owne. 3. Heres the triall of a mans wisdome.
the ones is science, the Others conscience, the one leues to be doing with other men's Consciences, the other with his own. 3. Heres the trial of a men Wisdom.
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He thats wise, saith Solomon, will be wise for himself, and, The righteous hath care of his owne soule. 4. This watching at home, keepes out pride, iudging in businesses abroad, makes one quiet with others, tame in himselfe, low and base before God in his owne eyes.
He thats wise, Says Solomon, will be wise for himself, and, The righteous hath care of his own soul. 4. This watching At home, keeps out pride, judging in businesses abroad, makes one quiet with Others, tame in himself, low and base before God in his own eyes.
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But wee must away. 5. He will bee a sorry Physician to others that hath neuer practised vpon himselfe in this kinde, &c. Vse. 1. Heres matter of complaint and chiding.
But we must away. 5. He will be a sorry physician to Others that hath never practised upon himself in this kind, etc. Use. 1. Heres matter of complaint and chiding.
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I told you at first, that weare of Pauls Faith, not of his Life. Tis true in this sense:
I told you At First, that wear of Paul's Faith, not of his Life. This true in this sense:
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Paul professed the truth of Christ, so doe we; hee called vpon Gods Name, so we;Paul professed the truth of christ, so do we; he called upon God's Name, so we;
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he gaue assent to the Word written so we; hee apprehended a life to come and resurrection, so wee:
he gave assent to the Word written so we; he apprehended a life to come and resurrection, so we:
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But now Paul dwels, non in protestations and speculations; but hee comes to practicew to conscianee: here we leaue him.
But now Paul dwells, non in protestations and speculations; but he comes to practicew to conscianee: Here we leave him.
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In this age, consciecce is vsed as loue is; We spend all in words, and send it away in complements; we keep none our sehues; we haue (our. exercises ) now;
In this age, consciecce is used as love is; We spend all in words, and send it away in compliments; we keep none our sehues; we have (our. exercises) now;
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but they are exercises of bodie, of estate, of wit, of memorie, of learning, they hee not exercises of conscience.
but they Are exercises of body, of estate, of wit, of memory, of learning, they he not exercises of conscience.
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No sooner can you name the thing before some kinde of Scholers, but they are presently disputing, What think your.
No sooner can you name the thing before Some kind of Scholars, but they Are presently disputing, What think your.
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Is conscience, an act, an babit, or a facultie, or the whole soule with its eyes inward? or what is it:
Is conscience, an act, an babit, or a faculty, or the Whole soul with its eyes inward? or what is it:
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They spend the time in defining it, rather than, in resining, and reforming of it. Here of comes it, that when they are sent for to a sicke patient, <2^PAGES^MISSING> reat;
They spend the time in defining it, rather than, in resigning, and reforming of it. Here of comes it, that when they Are sent for to a sick patient, <2^PAGES^MISSING> reat;
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they be as farre to seeke, as that Physician who hath read much, but practised nothing: and for the many;
they be as Far to seek, as that physician who hath read much, but practised nothing: and for the many;
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once mention conscience, and they will quickly put you by with a rude Prouerb, That conscience was hanged a great while agoe.
once mention conscience, and they will quickly put you by with a rude Proverb, That conscience was hanged a great while ago.
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Thus the terme is now growne odious, the thing it selfe a meere stranger. Certainely, tis few mens exercise to study conscience; their (owne) conscience.
Thus the term is now grown odious, the thing it self a mere stranger. Certainly, this few men's exercise to study conscience; their (own) conscience.
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Indeede Flyes are busie about others sores, & so is the world about others consciences. Euery one now is a master, nay one man is many masters.
Indeed Flies Are busy about Others sores, & so is the world about Others Consciences. Every one now is a master, nay one man is many Masters.
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He will sit and keepe Court in the conscience of a thousand; Lord it ouer his brethren, his betters; He will fit and keep Court in the conscience of a thousand; Lord it over his brothers, his betters;
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iudging all callings, all professions, all consciences, but his owne.
judging all callings, all professions, all Consciences, but his own.
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I will dot spend breath vpon such as barke at all good, because they would haue none in the world.
I will dot spend breath upon such as bark At all good, Because they would have none in the world.
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I wish that all the paines of some Professors were not speat in this; euen in rifling others consciences, rather than their owne.
I wish that all the pains of Some Professors were not speat in this; even in rifling Others Consciences, rather than their own.
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Religion, religion is something else than a iudging of other men. After meare, the heate should repayne homeward;
Religion, Religion is something Else than a judging of other men. After mere, the heat should repair homeward;
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not flye as farre off from the heart and stomacke, as the body will beare it:
not fly as Far off from the heart and stomach, as the body will bear it:
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and when we haue heard a Sermon of conscience, we should recoyle vpon our selues, with, What haue I done? or, What shall I doe? not looke vpon another, and carue all to him;
and when we have herd a Sermon of conscience, we should recoil upon our selves, with, What have I done? or, What shall I do? not look upon Another, and carve all to him;
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much lesse flye vpon them who stand as farre off vs, as the King hath land.
much less fly upon them who stand as Far off us, as the King hath land.
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Oh men vnwise, who are more troubled with others diseases than their owne; and more desirous of peace in their neighbours houses than at home.
O men unwise, who Are more troubled with Others diseases than their own; and more desirous of peace in their neighbours houses than At home.
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Well, Paul would haue beene sorry to see his neighbour suffer shipwracke:
Well, Paul would have been sorry to see his neighbour suffer shipwreck:
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but yet hee is most chary of his owne vessell, lest that should dash and receine some bruise:
but yet he is most chary of his own vessel, lest that should dash and receine Some bruise:
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by no meanes would he haue his conscience offended. But out vpon such Christians as this age brings forth;
by no means would he have his conscience offended. But out upon such Christians as this age brings forth;
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feare of man, hope of gain, loue of honour, of case, of fauour, will make them run ouer their conscience and all Gods mounds.
Fear of man, hope of gain, love of honour, of case, of favour, will make them run over their conscience and all God's mounds.
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Rather than the man will endure the frownes of his Master, the wise of her husband, the tenant of his Landlord, hee will lye, cousin, sweare, runne, ride, doe anie thing on the Sabbath:
Rather than the man will endure the frowns of his Master, the wise of her husband, the tenant of his Landlord, he will lie, Cousin, swear, run, ride, do any thing on the Sabbath:
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nay, for one pound, shilling, groat, penny, you may hyre a man to gash his conscience;
nay, for one pound, shilling, groat, penny, you may hire a man to gash his conscience;
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so little care haue men of giuing it offence. But how farre stretches Pauls care? To all cases, to all persons. To all:
so little care have men of giving it offence. But how Far stretches Paul's care? To all cases, to all Persons. To all:
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To all certainly, at all times: first, towards God, secondly, towards man. Towards God:
To all Certainly, At all times: First, towards God, secondly, towards man. Towards God:
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Marke this all yee Ciuilians, that cry out as Nebuchadnezzar, Dan. 3. of disorder, so yee of Conscience, What conscience, what conscience? when you are worst your selues.
Mark this all ye Civilians, that cry out as Nebuchadnezzar, Dan. 3. of disorder, so ye of Conscience, What conscience, what conscience? when you Are worst your selves.
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A good conscience must begin with God; you neyther begin nor end there. A mecre carnall ciuill man is all for man, nothing for God:
A good conscience must begin with God; you neither begin nor end there. A mecre carnal civil man is all for man, nothing for God:
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he payes men their owne, liues quietly and fairely to the world-ward, and therefore thinks himselfe a man of conscience.
he pays men their own, lives quietly and fairly to the worldward, and Therefore thinks himself a man of conscience.
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But what conscience is in this, to deale wel with the subiect and not with the Prince? What conscience in breaking the first article of agreement betweene God and man, which is, to know him? What conscience, to dwell in Gods house and pay him no rent;
But what conscience is in this, to deal well with the Subject and not with the Prince? What conscience in breaking the First article of agreement between God and man, which is, to know him? What conscience, to dwell in God's house and pay him no rend;
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to enter into bonds, and neuer thinke of payment; to smite God with oathes for mans oft fences;
to enter into bonds, and never think of payment; to smite God with Oaths for men oft fences;
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to steale away time from God, when hee hath giuen vs much? Shew mee a meere carnall ciuill man that makes conscience of the first, second, third, or fourth Commandement; of gerting knowledge;
to steal away time from God, when he hath given us much? Show me a mere carnal civil man that makes conscience of the First, second, third, or fourth Commandment; of gerting knowledge;
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of setting vp God in his house; of forbearing an oath;
of setting up God in his house; of forbearing an oath;
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of keeping the Sabbath, &c. Verily, where there is no God, there can be no confidence:
of keeping the Sabbath, etc. Verily, where there is no God, there can be no confidence:
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And such a man is without God in the world. For the second, Pauls conscience reacht to men also.
And such a man is without God in the world. For the second, Paul's conscience reached to men also.
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Let all Professors (as they wilbe called) note this, A good conscience begins with God,
Let all Professors (as they will called) note this, A good conscience begins with God,
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but ends in Man. A conscionable man, as he must be a professor, hearer, louer of the Word, a keeper of the Sabbath, a zealous obseruer of the first Table:
but ends in Man. A conscionable man, as he must be a professor, hearer, lover of the Word, a keeper of the Sabbath, a zealous observer of the First Table:
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so must he be a peaceable, iust, sober, free, kinde, honest man, and deale squarely with all men. Thus it should be: But O times, O manners!
so must he be a peaceable, just, Sobrium, free, kind, honest man, and deal squarely with all men. Thus it should be: But Oh times, Oh manners!
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now Profession is become loathsome, and, to say the truth, the behauiour of many is such, that it would make an vnsettled man call into question all Profession, all Religion, all Conscience almost.
now Profession is become loathsome, and, to say the truth, the behaviour of many is such, that it would make an unsettled man call into question all Profession, all Religion, all Conscience almost.
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We talke of Conscience, but where is it:
We talk of Conscience, but where is it:
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who makes conscience of his words? who of his bargaines? who of his place or promise:
who makes conscience of his words? who of his bargains? who of his place or promise:
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Euery man cries out of other:
Every man cries out of other:
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but who discharges his owne part? Wee haue a saying in Gods Book, He that prouides not for his kindred, is worse than an Infidell.
but who discharges his own part? we have a saying in God's Book, He that provides not for his kindred, is Worse than an Infidel.
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What cares the rich if his poore kinsman starue? We haue a precept, Husbands loue your wiues:
What Cares the rich if his poor kinsman starve? We have a precept, Husbands love your wives:
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What conscience is made of this? We haue a commandement Speak not euill of the ruler:
What conscience is made of this? We have a Commandment Speak not evil of the ruler:
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Wee haue a charge, Doe good against euill:
we have a charge, Do good against evil:
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A charge, Toyle not to bee rich, Defraud not, Whisper not, &c. A command, Be rich in good workes:
A charge, Toil not to be rich, Defraud not, Whisper not, etc. A command, Be rich in good works:
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Fashion not your selues to the world: What shall's say to these things? Is there a conscience at all:
Fashion not your selves to the world: What shall's say to these things? Is there a conscience At all:
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Any ceraintie in the Word at all? Any heauen, any hell? What doe we mean thus to slubber ouer matters:
Any ceraintie in the Word At all? Any heaven, any hell? What do we mean thus to slubber over matters:
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If we belecue nothing, meane nothing in good earnest, why doe wee dissemble:
If we belecue nothing, mean nothing in good earnest, why do we dissemble:
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why forbeare wee any thing? If we be in earnest in one comandement, why not in all? If in one thing,
why forbear we any thing? If we be in earnest in one Commandment, why not in all? If in one thing,
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why not in euery thing, as Paul was? He was still like himselfe, at all times, in all cases. We haue our reserued cases.
why not in every thing, as Paul was? He was still like himself, At all times, in all cases. We have our reserved cases.
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One wilbe a Christian, and a man of conscience: but hee hath his infirmitie; hee doth nor loue his wife. Another will be your hearer:
One will a Christian, and a man of conscience: but he hath his infirmity; he does nor love his wife. another will be your hearer:
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but hee must liue by his trade.
but he must live by his trade.
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A third will be your conuert, so you will helpe him to aboue ten in the hundred:
A third will be your convert, so you will help him to above ten in the hundred:
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the iust rate he likes not, it sounds like. Vsurie; but as much aboue as you can, with a good conscience.
the just rate he likes not, it sounds like. Usury; but as much above as you can, with a good conscience.
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A fourth will gine somthing to a Preacher, vpon condition he may bear the Preachers purse, and bee his Farmor.
A fourth will Gine something to a Preacher, upon condition he may bear the Preachers purse, and be his Farmor.
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A fifth will ride with you from morning to night; so hee may hold his finger still in other mens sores.
A fifth will ride with you from morning to night; so he may hold his finger still in other men's sores.
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Away, Hypocrites, away, make no mote profession, talke no more of it, till you meane to be honester men;
Away, Hypocrites, away, make no mote profession, talk no more of it, till you mean to be Honester men;
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either shew vs Pauls conscience, or none. If you cannot reach this here; yet you must that there, Heb. 13.18.
either show us Paul's conscience, or none. If you cannot reach this Here; yet you must that there, Hebrew 13.18.
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Defire to liue, &c. else there is no truth in you, no comfort for you, no heed to betaken of you, downe you will when a little prest, like a hollow wall.
Desire to live, etc. Else there is no truth in you, no Comfort for you, no heed to betaken of you, down you will when a little pressed, like a hollow wall.
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2. All ye of Pauls Profession, vse this exercise, cease from others; beginne with your selues;
2. All you of Paul's Profession, use this exercise, cease from Others; begin with your selves;
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trauell not so much for good houses, good liuings, good faces, good heads, as for good consciences;
travel not so much for good houses, good livings, good faces, good Heads, as for good Consciences;
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seeke not so much the fauour of the world, the countenance of Princes, as of your owne conscience.
seek not so much the favour of the world, the countenance of Princes, as of your own conscience.
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Here studie, here sweat, here labour to be throughout blamelesse. Oh the peace of a quiet and well pleased conscience is great!
Here study, Here sweat, Here labour to be throughout blameless. O the peace of a quiet and well pleased conscience is great!
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the boldnesse of him that hath it, is great;
the boldness of him that hath it, is great;
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he eats well, sleepes well, dwels well, liues well, hee is in much safety, hee can hold vp his face ioyfully before a world of accusers. So is not the vnconscionable:
he eats well, sleeps well, dwells well, lives well, he is in much safety, he can hold up his face joyfully before a world of accusers. So is not the unconscionable:
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Euery bush is a man, euery man an enemie, euery leafe an executioner.
Every bush is a man, every man an enemy, every leaf an executioner.
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A sound of feare is in his eares, and the noyse of troubles makes him aske, Who can stand before a continuall burning? As for libertie, thats lost:
A found of Fear is in his ears, and the noise of Troubles makes him ask, Who can stand before a continual burning? As for liberty, thats lost:
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he must not speak against others, lest they stop his mouth:
he must not speak against Others, lest they stop his Mouth:
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he must bee a seruant to euery one, of whom hee would borrow a good word. For the purpose: Say a man be couetous;
he must be a servant to every one, of whom he would borrow a good word. For the purpose: Say a man be covetous;
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how must hee crouch to euery one for his word? how many apologies and excuses must he drop at euery doore? wheras a good conscience concludes, I haue done my best;
how must he crouch to every one for his word? how many apologies and excuses must he drop At every door? whereas a good conscience concludes, I have done my best;
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and now let them say their worst, I will weare it as a Crowne. Well then, sith so many sweet things be bound vp in conscience; peace, comfort, courage, libertie;
and now let them say their worst, I will wear it as a Crown. Well then, sith so many sweet things be bound up in conscience; peace, Comfort, courage, liberty;
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esteeme it highly, & resolue with Paul, I had rather dye than lose my reioycing this way.
esteem it highly, & resolve with Paul, I had rather die than loose my rejoicing this Way.
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Lose it if you will not, take vp his exercise, and keep it from offence. Which that you may doe, I will shew you these things.
Loose it if you will not, take up his exercise, and keep it from offence. Which that you may do, I will show you these things.
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1. What it is to offend the conscience: 2. what be the degrees of this offence: 3. what the means whereby: 4. what the remedies: 5. what the letts in the vse of these remedies.
1. What it is to offend the conscience: 2. what be the Degrees of this offence: 3. what the means whereby: 4. what the remedies: 5. what the lets in the use of these remedies.
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First, to offend the conscience, is to trouble the welfare of it.
First, to offend the conscience, is to trouble the welfare of it.
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The foot is then offended, when the health of it is impeached, and the exercise of it hindered, that either it cannot stir at all,
The foot is then offended, when the health of it is impeached, and the exercise of it hindered, that either it cannot stir At all,
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or not straightly, and with any ease. Thinke the same of conscience: the health of it stands in three;
or not straightly, and with any ease. Think the same of conscience: the health of it Stands in three;
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1. in the clearenesse of it: 2. in the goodnesse of it: 3. in the liuelinesse and sensiblenesse of it; as tis in the eye:
1. in the clearness of it: 2. in the Goodness of it: 3. in the liveliness and sensibleness of it; as this in the eye:
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the clearnesse of it is double, 1. oppesed to ignorance and delusion: 2. to hypocrisie and falsenesse.
the clearness of it is double, 1. oppesed to ignorance and delusion: 2. to hypocrisy and falseness.
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The goodnesse of it stands in the quietnesse and peace of it: And thereto is opposed, 1. a troubled conscience, and, 2. a benummed conscience.
The Goodness of it Stands in the quietness and peace of it: And thereto is opposed, 1. a troubled conscience, and, 2. a benumbed conscience.
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The tendernesse of the conscience, is its quicknesse in apprehending its owne estate, and iudging of its owne doings:
The tenderness of the conscience, is its quickness in apprehending its own estate, and judging of its own doings:
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Whereto is opposed 1. a sleepy, 2. a dead and seared conscience.
Whereto is opposed 1. a sleepy, 2. a dead and seared conscience.
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When any thing is done or left vndone, whereby the clearenesse, quietnesse, or working of the conscience is any way impeached, then conscience is offended.
When any thing is done or left undone, whereby the clearness, quietness, or working of the conscience is any Way impeached, then conscience is offended.
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Secondly, the degrees of these offences are diuers, as a man may more or lesse wound his foot against a stone.
Secondly, the Degrees of these offences Are diverse, as a man may more or less wound his foot against a stone.
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1. there is a tempting of the conscience: 1. there is a tempting of the conscience:
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when a man vnresolued of the lawfulnesse of a thing, venters vpon it as vpon meat neuer tried before: 2. a wounding of the conscience:
when a man unresolved of the lawfulness of a thing, venters upon it as upon meat never tried before: 2. a wounding of the conscience:
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when a man for feare, hope, &c. doth a thing against knowledge: 3. a killing of it:
when a man for Fear, hope, etc. does a thing against knowledge: 3. a killing of it:
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when he trades in knowne sins, of purpose to paue and brawne his conscience.
when he trades in known Sins, of purpose to pave and brawn his conscience.
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3. The meanes, whereby the conscience comes to be offended, is double: 1. when we are wanting to it: 2. when wrongfull to it.
3. The means, whereby the conscience comes to be offended, is double: 1. when we Are wanting to it: 2. when wrongful to it.
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Wanting, when we doe not watch and saue the conscience, as we doe the eye from dust. 2. When we do not speedily looke to wounds, if any.
Wanting, when we do not watch and save the conscience, as we do the eye from dust. 2. When we do not speedily look to wounds, if any.
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If any thing breed in the eye, it may soone be lost:
If any thing breed in the eye, it may soon be lost:
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The conscience is a vessell that must bee washt daily (as dimme eyes bee) and that by Repentance and Faith.
The conscience is a vessel that must be washed daily (as dim eyes be) and that by Repentance and Faith.
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3 When wee doe not establish the heart and conscience. A weake childe soone stumbles, vnlesse vpheld; so conscience.
3 When we do not establish the heart and conscience. A weak child soon stumbles, unless upheld; so conscience.
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This must be vpheld first, by grace, secondly, by conference &c. 2 Wrongfull to it; 1. when wee hinder the worke of it:
This must be upheld First, by grace, secondly, by conference etc. 2 Wrongful to it; 1. when we hinder the work of it:
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for euery thing delights in acting its owne operations: 2. when we force sinne vpon it against light of nature or grace, especially grosse sinnes.
for every thing delights in acting its own operations: 2. when we force sin upon it against Light of nature or grace, especially gross Sins.
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4 The remedies: 1. Pacifie it; not by dawbing &c. but by Gods meanes. 1. The sinne offending must be reuersed;
4 The remedies: 1. Pacify it; not by daubing etc. but by God's means. 1. The sin offending must be reversed;
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as meate that will not be digested:
as meat that will not be digested:
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it sticks as an arrow in the flesh, that must be pluckt out by repentance and satisfaction. 2. Christs bloud applyed, the onely salue for a sicke soule. 2. When reconciled, peace must be maintained.
it sticks as an arrow in the Flesh, that must be plucked out by Repentance and satisfaction. 2. Christ blood applied, the only salve for a sick soul. 2. When reconciled, peace must be maintained.
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Here take these rules: 1. do nothing wilfully against conscience; 2. nothing doubtingly when resolution may be had; 3. nothing blindely:
Here take these rules: 1. do nothing wilfully against conscience; 2. nothing doubtingly when resolution may be had; 3. nothing blindly:
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for meat vnwittingly taken, may after trouble. 5 Thus you see directions. To the end that you may practise, remoue 1. letts;
for meat unwittingly taken, may After trouble. 5 Thus you see directions. To the end that you may practise, remove 1. lets;
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which are of two heads: 1. want of will, 2. want of skill. The first arises from three wants;
which Are of two Heads: 1. want of will, 2. want of skill. The First arises from three Wants;
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1. of faith, as if the course were vnprofitable, 2. of loue to Gods truth, man, &c. 3 of truth and vprightnesse:
1. of faith, as if the course were unprofitable, 2. of love to God's truth, man, etc. 3 of truth and uprightness:
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wee had rather be hypocrites than otherwise &c. See all, 1. Tim. 1.5. 2. Want of skill;
we had rather be Hypocrites than otherwise etc. See all, 1. Tim. 1.5. 2. Want of skill;
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which arises 1. from want of vnderstanding the Word, 2. want of experience, 3. want of exercise &c.
which arises 1. from want of understanding the Word, 2. want of experience, 3. want of exercise etc.
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Then sith in this vessell (Conscience) lyes all our treasure, faith, life it selfe, &c. therefore preserue it well, get ouer all difficulties, helpe faith, loue, truth &c. vse all meanes &c. follow Paul till thou canst say with him, I desire to keepe a good Conscience.
Then sith in this vessel (Conscience) lies all our treasure, faith, life it self, etc. Therefore preserve it well, get over all difficulties, help faith, love, truth etc. use all means etc. follow Paul till thou Canst say with him, I desire to keep a good Conscience.
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3 Apology for such as stand vpon Conscience. These are the worlds fooles; but tis no matter, they are Gods iewels and delight:
3 Apology for such as stand upon Conscience. These Are the world's Fools; but this no matter, they Are God's Jewels and delight:
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and when they stand, as Paul, before the iudgement feat of man, nay of God, they shall finde a good conscience a better brest-plate and buckler than a world of wealth. Onely be sure of this; 1. that tis conscience.
and when they stand, as Paul, before the judgement feat of man, nay of God, they shall find a good conscience a better breastplate and buckler than a world of wealth. Only be sure of this; 1. that this conscience.
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There be two things in the world that look a little like it, but are not conscience: 1. Custome, which breedes in blinde men, Popish persons,
There be two things in the world that look a little like it, but Are not conscience: 1. Custom, which breeds in blind men, Popish Persons,
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and most vnregenerate men, who haue had good breeding, a kinde of trouble and regret;
and most unregenerate men, who have had good breeding, a kind of trouble and regret;
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which is no more conscience than the aking of the stomacke when it wants its set meales. 2. Preiudice and conceit,
which is no more conscience than the aching of the stomach when it Wants its Set meals. 2. Prejudice and conceit,
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when a man vpon some presumptions and probabilities hath pitcht vpon a conclusion, (eyther for or against a thing) and will not be remoued.
when a man upon Some presumptions and probabilities hath pitched upon a conclusion, (either for or against a thing) and will not be removed.
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True Conscience differs from both these: For first, that knowes it ground; secondly, that ground is some Scripture:
True Conscience differs from both these: For First, that knows it ground; secondly, that ground is Some Scripture:
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which because it may bee haply mistaken, therefore conscience is euer teachable, as willing to heare as to speake, to lay downe as to take vp an opinion. Not so the other:
which Because it may be haply mistaken, Therefore conscience is ever teachable, as willing to hear as to speak, to lay down as to take up an opinion. Not so the other:
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they are violent if opposed, and euery man that thinks not as they thinke, wants iudgement,
they Are violent if opposed, and every man that thinks not as they think, Wants judgement,
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or truth, or both. 2. This conscience must bee cleere towards God and man, and haue both it eyes.
or truth, or both. 2. This conscience must be clear towards God and man, and have both it eyes.
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What hath the hypocrite to doe with conscience? A man of conscience must and vsually will be suteable and throughout orderly;
What hath the hypocrite to do with conscience? A man of conscience must and usually will be suitable and throughout orderly;
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though I doubt not, but that there is a partiall hypocrisie, as well as ignorance in some men at all times,
though I doubt not, but that there is a partial hypocrisy, as well as ignorance in Some men At all times,
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and in all men, euen in Saints, at some times. 3. It must be our owne conscience, as Paul here speaks:
and in all men, even in Saints, At Some times. 3. It must be our own conscience, as Paul Here speaks:
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and fourthly, to make an end, a good conscience must bee qualified as is heauenly wisedome (for this is a great part of it,) How is that? St. Iames shewes it, chap. 3.17. 1. pure in it selfe, 2. peace, towards others and it selfe, 3. moderate,
and fourthly, to make an end, a good conscience must be qualified as is heavenly Wisdom (for this is a great part of it,) How is that? Saint James shows it, chap. 3.17. 1. pure in it self, 2. peace, towards Others and it self, 3. moderate,
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and not exacting extremities, 4. teachable and easie to be perswaded, 5. pitifull and helpefull euery way.
and not exacting extremities, 4. teachable and easy to be persuaded, 5. pitiful and helpful every Way.
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And as it must haue these excellencies, so must it bee voyde of partialitie in causes and persons;
And as it must have these excellencies, so must it be void of partiality in Causes and Persons;
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and of hypocrisie betweene God and it selfe.
and of hypocrisy between God and it self.
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And hee that hath such a conscience, or labours for such with Pauls exercises, shall hold out his profession,
And he that hath such a conscience, or labours for such with Paul's exercises, shall hold out his profession,
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and hold vp his face, when a thousand others shall blast and wither. FINIS.
and hold up his face, when a thousand Others shall blast and wither. FINIS.
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