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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.
TWO SERMONS, WHEREIN WE Are taught, 1. How to get, 2. How to keep, 3. How to use a good CONSCIENCE. HEBREW. 13. 18. Pray for us, for we trust we have a good Conscience in all things, willing to live honestly.
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OF the Apostles motion so much: Followeth now his reason; where, first, the Assertion, I haue a good Conscience in all things:
OF the Apostles motion so much: Follows now his reason; where, First, the Assertion, I have a good Conscience in all things:
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] Secondly, the Euidence and confirmation, I am perswaded: ] so vpon this ground, I desire to liue honestly.
] Secondly, the Evidence and confirmation, I am persuaded: ] so upon this ground, I desire to live honestly.
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The points we note are two:
The points we note Are two:
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First, the Apostle secures the thing (a good Conscience.) Secondly, hee rests in the confirmation of it. From the first this:
First, the Apostle secures the thing (a good Conscience.) Secondly, he rests in the confirmation of it. From the First this:
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Euery Christian should so order the matter, that hee may truly say, I haue a good Conscience:
Every Christian should so order the matter, that he may truly say, I have a good Conscience:
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This the thing that must be made good, and assured;
This the thing that must be made good, and assured;
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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;
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; we, must do two things;
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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, see what warrant we have for the raising; next, for practicing of the point. Our warrant for deducing a general from this particular, is fetched;
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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:
First, from the end and use of the word in general, namely, our instruction, as appears, Rom. 15.4. and 2 Tim. 3.16. Every Christian should so order the matter, that he may truly say, I have a good Conscience:
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This the thing that must be made good, and assured;
This the thing that must be made good, and assured;
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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;
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; we, must do two things;
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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, see what warrant we have for the raising; next, for practicing of the point. Our warrant for deducing a general from this particular, is fetched;
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first, from the end and vse of the word in generall, namely, our instruction, as appeares, Rom. 15.4. and 2 Tim. 3.16.
First, from the end and use of the word in general, namely, our instruction, as appears, Rom. 15.4. and 2 Tim. 3.16.
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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,
Secondly, from that general precept of this Apostle, Philip 4.8, 9. Furthermore, brothers, whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things pertain to love, whatsoever things Are of good report,
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if there be any vertue, if there be any praise, thinke on these things, Which yee haue both learned,
if there be any virtue, if there be any praise, think on these things, Which ye have both learned,
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and receiued, and heard, and seene in mee: those things doe, and the God of peace shall be with you. and received, and herd, and seen in me: those things do, and the God of peace shall be with you.
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Thirdly, from the like president, Heb. 13.5, 6. Let your conuersation be without couetousnesse, and be content with those things that yee haue:
Thirdly, from the like president, Hebrew 13.5, 6. Let your Conversation be without covetousness, and be content with those things that ye have:
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for hee hath said, I will not faile thee, neither forsake thee:
for he hath said, I will not fail thee, neither forsake thee:
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So that we may baldly say, The Lord is my helper, neither will I feare what man can doe vnto me. So that we may baldly say, The Lord is my helper, neither will I Fear what man can do unto me.
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Whence the inference is to all from one, Ioshuah.
Whence the Inference is to all from one, Joshua.
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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:
Fourthly, from Reason, though Examples (as Examples) simply bind not, yet reason and precept (that is to say, the Law of Nature and of God) do bind:
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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.
and Therefore, when the Exampl is grounded upon Common equity, and hath nothing private in it (unless haply for degree only) and is backed by precept, then it's binding.
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Now thus stands the case here:
Now thus Stands the case Here:
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First, A man, as he is rationall (much more as he is a Christian) is to regard his Conscience.
First, A man, as he is rational (much more as he is a Christian) is to regard his Conscience.
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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;
Secondly, the Apostle, not only in his Ministry, 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 Adversaries, with his Doctrine;
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so he Apologizes for that, with this, and grounds his perswasion, as much vpon his Christian liuing, as his faithfull preaching.
so he Apologizes for that, with this, and grounds his persuasion, as much upon his Christian living, as his faithful preaching.
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Lastly, the precept reaches all, as well as Preachers: and there's as good reason, why we as well as they, should assure conscience.
Lastly, the precept reaches all, as well as Preachers: and there's as good reason, why we as well as they, should assure conscience.
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For the first, the precept is no lesse large, then plain; first, for getting: secondly, keeping:
For the First, the precept is no less large, then plain; First, for getting: secondly, keeping:
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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.
Thirdly, using of a good Conscience. For getting: we Are called upon to wash the heart, Jeremiah 4.14. To wash off all filthiness of Spirit, 2 Cor. 7.1.
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to study vniuersall holinesse, 1 Thes. 5. and the end of the Commandement is, a good Conscience, 1 Tim. 〈 ◊ 〉. 5. Secondly, for keeping:
to study universal holiness, 1 Thebes 5. and the end of the Commandment is, a good Conscience, 1 Tim. 〈 ◊ 〉. 5. Secondly, for keeping:
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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:Salomo•a Addresses himself to all and each particular, Pr 04.23. Thirdly, for using: Hebrew 10.22. In all our Approaches to God, we must wash the Conscience, as the Iewes did their Flesh and raiment. For the second:
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1. Equity, 2. Necessity, 3. Vtility perswade the practice: First, wee are dependant, and therefore accountable as well as Pauls; soules we haue receiued, 1. Equity, 2. Necessity, 3. Utility persuade the practice: First, we Are dependant, and Therefore accountable as well as Paul's; Souls we have received,
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and for a soule and spirit must euery one answer: Lawes we haue also receiued, and by Law we must be iudged;
and for a soul and Spirit must every one answer: Laws we have also received, and by Law we must be judged;
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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;
we Are under the same Judge, the same Law, the same censure that Others be, and must hold up our hands At the same bar;
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and therefore must haue the same thoughts, and care of Conscience: Books must be compared, Gods and ours, Originall, and counterpane;
and Therefore must have the same thoughts, and care of Conscience: Books must be compared, God's and ours, Original, and counterpane;
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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:
Therefore we also must have our Books fairly kept, and a readiness. Secondly, there lies the same necessity upon us, as upon Paul's, of securing Conscience:
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for first, if we looke inward, wee shall finde our hearts as crazy, our graces as feeble, our peace as vnsettled, as theirs:
for First, if we look inward, we shall find our hearts as crazy, our graces as feeble, our peace as unsettled, as theirs:
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and on the other side, our secret guile, and guilt, and pride, and vnbeliefe, as great as theirs.
and on the other side, our secret guile, and guilt, and pride, and unbelief, as great as theirs.
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And next, if we looke outward;
And next, if we look outward;
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wee finde the world the world still, that's a Sea, our life a warfare, wicked men as busie with others consciences as euer;
we find the world the world still, that's a Sea, our life a warfare, wicked men as busy with Others Consciences as ever;
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the Diuell as malicious as euer; troubles without, terrours within, as stirring as euer:
the devil as malicious as ever; Troubles without, terrors within, as stirring as ever:
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in short, as much vse and neede of a good Conscience now, as 1000. yeeres agoe;
in short, as much use and need of a good Conscience now, as 1000. Years ago;
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a Preacher may stand somewhat higher then our selues, but wee are in the same stormes, there's none other difference.
a Preacher may stand somewhat higher then our selves, but we Are in the same storms, there's none other difference.
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Thirdly, It will quit cost for vs also, to get good consciences: for, these are the preseruers of all graces;
Thirdly, It will quit cost for us also, to get good Consciences: for, these Are the preservers of all graces;
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the Conscience is that bottome that containes all our treasure; that casket that holds all our Iewels; the Conscience is that bottom that contains all our treasure; that casket that holds all our Jewels;
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if this miscarry, farewell faith, hope, patience, courage, truth, all. Secondly, Conscience is the root of all our comfort:
if this miscarry, farewell faith, hope, patience, courage, truth, all. Secondly, Conscience is the root of all our Comfort:
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the fruit of righteousnesse (saith Esay ) is peace:
the fruit of righteousness (Says Isaiah) is peace:
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out of a cleere conscience, issue those sweet streames of ioy, comfort, &c. Thirdly, Conscience is the antidote against all poy soned crosses; out of a clear conscience, issue those sweet streams of joy, Comfort, etc. Thirdly, Conscience is the antidote against all poy soned Crosses;
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it is the sting that is in our consciences, that steeles all our crosses, and makes them stinging;
it is the sting that is in our Consciences, that steels all our Crosses, and makes them stinging;
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there's little mudde raised in the soule, where the conscience is cleere and pure.
there's little mud raised in the soul, where the conscience is clear and pure.
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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;
Fourthly, Conscience is the bulwark, and wall of brass, that keeps off all invasions and assaults, Ephesus. 6. By this a man reigns over all tribulations, Row. 8. and is enabled to look flames in the face, Lyons in the face, railers in the face, slanderers in the face, Devils in the face, God in the face, with an undaunted countenance, • John 3.21. & 4 17. On the other side, take away conscience, and you pluck up the sluices, and pull down the banks, you let out the soul into all licentiousness;
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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;
for what bounds hath the ingenuous Spirit, when Fear and shame (the immediate issues of conscience) Are gone? where will a man stay? Man without conscience, is a wild horse without bridle;
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the life and heart is filled with sinne, after sinne comes guilt (from that light that's left) thence tormentfull shame, feare, anguish;
the life and heart is filled with sin, After sin comes guilt (from that Light that's left) thence tormentful shame, Fear, anguish;
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hence the least noyse affrights him, the least crosle stings him, the least danger appales him;
hence the least noise affrights him, the least crosle stings him, the least danger appalls him;
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in short, rest there's none, peace none, courage none, comfort none; but conscience rages like an aking tooth:
in short, rest there's none, peace none, courage none, Comfort none; but conscience rages like an aching tooth:
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a man eates in paine, drinks in feare;
a man eats in pain, drinks in Fear;
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dares not goe abroad, dares not goe to bed, dares not sleepe, lest his dreames should proue terrible;
dares not go abroad, dares not go to Bed, dares not sleep, lest his dreams should prove terrible;
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dares not wake, lest his wounds should bleed againe, and his watchfull cares and feares recoyle.
dares not wake, lest his wounds should bleed again, and his watchful Cares and fears recoil.
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By this little said, you see how it imports vs all, as well as S. Paul, to conno this lesson,
By this little said, you see how it imports us all, as well as S. Paul, to conno this Lesson,
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and to say readily, I, and I, and I, and euery I, haue a good conscience.
and to say readily, I, and I, and I, and every I, have a good conscience.
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But all that can be said, is but an empty discourse, and a contemplation farre off from the matter;
But all that can be said, is but an empty discourse, and a contemplation Far off from the matter;
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for the truth is, no man can tell what the benefit of a good, what the misery of a bad conscience is,
for the truth is, no man can tell what the benefit of a good, what the misery of a bad conscience is,
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but he who hath felt both;
but he who hath felt both;
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that man is but a stranger to himselfe, and to conscience, that doth not apprehend a thousand times more,
that man is but a stranger to himself, and to conscience, that does not apprehend a thousand times more,
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then hee can vtter in this kinde.
then he can utter in this kind.
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It suffices to say, that no man knowes the badnesse of a bad, the goodnesse of a good conscience,
It Suffices to say, that no man knows the badness of a bad, the Goodness of a good conscience,
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but onely he that hath felt the weight of that, and worth of this;
but only he that hath felt the weight of that, and worth of this;
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and hee that knowes least experimentally & feelingly, knowes more then his tongue, face, eyes, hands, bones can vtter,
and he that knows least experimentally & feelingly, knows more then his tongue, face, eyes, hands, bones can utter,
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though they speake all at once, as vsually they doe, when Conscience workes strongly. But I passe to application;
though they speak all At once, as usually they do, when Conscience works strongly. But I pass to application;
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where, first, three sorts come to be taxed: secondly, all to be taught.
where, First, three sorts come to be taxed: secondly, all to be taught.
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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.
For First, if all should aim At this, to say (and to say truly) My Conscience is good, three sorts of men Are Far wide of the mark.
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First, they who neuer trouble their thoughts with conscience at all; credit, wealth, friends theyle secure, if they can:
First, they who never trouble their thoughts with conscience At all; credit, wealth, Friends theyle secure, if they can:
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but for conscience, tis onely a name, a scarcrow to affright children withall; but no wise man will stand vpon that:
but for conscience, this only a name, a scarecrow to affright children withal; but no wise man will stand upon that:
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and lest they should seeme madde, they plead reason for their practice. First, there's no man liuing, but hee straines and dispenceth with conscience in some things: take me the best Preachers;
and lest they should seem mad, they plead reason for their practice. First, there's no man living, but he strains and dispenceth with conscience in Some things: take me the best Preachers;
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doe not they speake, yeelde, walke contrary to conscience, in some things? Name me your best Christians:
do not they speak, yield, walk contrary to conscience, in Some things? Name me your best Christians:
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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,
do they not know censuring, envy, etc. to be nought? do not they speak against Some sometime, whom in their Consciences they know to be better men then themselves,
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and so of all the rest? Thus they plead in the first place:
and so of all the rest? Thus they plead in the First place:
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but this is a wilfull delusion, for first, What if all the world ranne wilde? Noth will be Noah, vpright in his generation still.
but this is a wilful delusion, for First, What if all the world ran wild? Noth will be Noah, upright in his generation still.
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Secondly, Is it well to straine? If not, wilt thou be naught for company.
Secondly, Is it well to strain? If not, wilt thou be nought for company.
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Thirdly, Thou art deceiued, there is many a Paul, Luk. 1.6. Zacharie, Elizah, that walke in all the Commandements of God,
Thirdly, Thou art deceived, there is many a Paul, Luk. 1.6. Zacharias, Elizah, that walk in all the commandments of God,
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and would not purposely liue in the least allowance of the least sinne, for all the world.
and would not purposely live in the least allowance of the least sin, for all the world.
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But yet they doe so? First, if vpright, they doe not so; if they doe so, they be not vpright:
But yet they do so? First, if upright, they do not so; if they do so, they be not upright:
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indeed the most vpright knowes but in part, loues but in part; he may sinne, because he knowes it not to be sinne; indeed the most upright knows but in part, loves but in part; he may sin, Because he knows it not to be sin;
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hee may sinne againe, being surprized in some one particular, Gal. 6. against his generall purpose.
he may sin again, being surprised in Some one particular, Gal. 6. against his general purpose.
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Thirdly, he may be yoakt as S. Paul was, with those inward buffetings that may make his heart ake,
Thirdly, he may be yoked as S. Paul was, with those inward buffetings that may make his heart ache,
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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,
and his soul to cry out, O wretched man that I am, etc. Rom 7. But if thou Thinkest that any upright man can thus resolve, I do,
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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;
or may know, this course I line in, to be sinful, and yet I must not, I will not taken tice of it, make conscience of it, thou errest;
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a godly man cannot thus sinne, and resolue. Secondly, whoso doth, decieues himselfe, sames 1. If any man seeme religious, and make;
a godly man cannot thus sin, and resolve. Secondly, whoso does, decieues himself, sames 1. If any man seem religious, and make;
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not conscience of euery sinne (euen to a word) he deceiues himselfe; be not thou so deceiued.
not conscience of every sin (even to a word) he deceives himself; be not thou so deceived.
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But Conscience is like the eye;
But Conscience is like the eye;
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if one begin to salue it, or to meddle with it, there is no end, a man shall nener inioy himselfe,
if one begin to salve it, or to meddle with it, there is no end, a man shall nener enjoy himself,
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but there will be scruple vpon scruple, feare after feare, sinne vpon sinne; tis an endlesse taske to purge the Conscience, I answer,
but there will be scruple upon scruple, Fear After Fear, sin upon sin; this an endless task to purge the Conscience, I answer,
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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:
First, the question is not, how painful it is, but how needful? there is smart and trouble in searching wounds, yet they must be searched. Secondly, the matter is feizable:
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S. Paul by trauell may arriue at this happy hauen, first, I haue a cleere, secondly, I haue a good Conscience.
S. Paul by travel may arrive At this happy Haven, First, I have a clear, secondly, I have a good Conscience.
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Thirdly, dead flesh is not the best flesh, nor conscience awakened, the worst conscience.
Thirdly, dead Flesh is not the best Flesh, nor conscience awakened, the worst conscience.
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Fourthly, though Physicke for the time stirre humours, and playsters cause smart, yet both that and this tend to health and ease:
Fourthly, though Physic for the time stir humours, and plasters cause smart, yet both that and this tend to health and ease:
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so thinke of the present troubles and sits of conscience. O, but he that will stand vpon Conscience in this age, shall dye a begger,
so think of the present Troubles and sits of conscience. Oh, but he that will stand upon Conscience in this age, shall die a beggar,
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or be begd for a foole, he shall haue trickes enow put vpon him, if he be so tender?
or be begged for a fool, he shall have tricks enough put upon him, if he be so tender?
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I answer, first, what if it were so? a man had better fast then ear poyson;
I answer, First, what if it were so? a man had better fast then ear poison;
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begge, starue, pine, then sell his conscience: Aske them in Hell, aske them that are vpon this racke, they will say so:
beg, starve, pine, then fell his conscience: Ask them in Hell, ask them that Are upon this rack, they will say so:
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as for disgrace, I had rather haue all the world call me foole, then mine own conscience;
as for disgrace, I had rather have all the world call me fool, then mine own conscience;
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and conscience will befoole me, if I sell heauen for earth, kernels for shells, pearlos for pibbles.
and conscience will befool me, if I fell heaven for earth, kernels for shells, pearlos for pebbles.
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But, secondly, what necessity in this consequence? Why may not truth, and innocency, and conscience, maintaine and credit mee,
But, secondly, what necessity in this consequence? Why may not truth, and innocency, and conscience, maintain and credit me,
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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,
as well as lying, cozenage, flattery, baseness? Why should not I think God's ways as good as Satan? Thirdly, What lost Abraham, Ioseph, daniel, Mor•ecai, David, etc. by keeping a good conscience? Verily,
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if a godly man doe not thriue, conscience is not in fault:
if a godly man do not thrive, conscience is not in fault:
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let him rather fault (if there be a fault) improuidence, idlenesse, pride, distrust, admixture of ill means, not conscience.
let him rather fault (if there be a fault) improvidence, idleness, pride, distrust, admixture of ill means, not conscience.
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But many that made as little adoe about conscience as I doe, haue made a good end at last;
But many that made as little ado about conscience as I do, have made a good end At last;
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they haue dyed without feares, or if troubled a little, vpon some satisfaction made, and some charitable workes done, all was husht and well?
they have died without fears, or if troubled a little, upon Some satisfaction made, and Some charitable works done, all was hushed and well?
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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.
I answer, First, thou Knowest not what conscience Others made in life. Secondly, Thou Knowest not what secret pinches conscience gives them on their deathbed.
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Thirdly, Its one thing to satisfie after sinne committed: another, to sinne purposely, in presuming vpon future pardons and satisfactions.
Thirdly, Its one thing to satisfy After sin committed: Another, to sin purposely, in presuming upon future Pardons and satisfactions.
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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;
Fourthly, a bleeding wound is better then that that bleeds not. Fifty, some men go crying to Heaven, Some go laughing and sleeping to Hell;
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the question is not what conscience feeles most, but what is most sicke? Some Consciences as well as men, lye speechlesse before departure.
the question is not what conscience feels most, but what is most sick? some Consciences as well as men, lie speechless before departure.
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Those are but poore shifts to put off thoughts of conscience, vpon these grounds, yet this is the first errour. A second sort;
Those Are but poor shifts to put off thoughts of conscience, upon these grounds, yet this is the First error. A second sort;
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They labour the matter of Conscience much, but how? Their worke is not to perswade their owne hearts with Saint Paul, but other mens.
They labour the matter of Conscience much, but how? Their work is not to persuade their own hearts with Saint Paul, but other men's.
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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:
A strange folly, for a man to be more careful of Others then himself; to Fear Others, to prize Others above himself: yet this is ordinary:
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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:
Men study rather to seem, then to be conscionable; labour more to approve themselves to Others; then to their own hearts; and this appears thus:
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First, in that they stand more vpon the forme, then the power of godlinesse.
First, in that they stand more upon the Form, then the power of godliness.
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Secondly, in that they set the best side outward, be more in profession then in action; better abroad then at home;
Secondly, in that they Set the best side outward, be more in profession then in actium; better abroad then At home;
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a farre off then at hand. To these I say but this: First, this is but Machiauels Diuinity: a Far off then At hand. To these I say but this: First, this is but Machiavels Divinity:
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They haue not so learned Christ. Secondly, this is but the Hypocrites guise; He makes cleane the outside, he iustifies himselfe before men onely.
They have not so learned christ. Secondly, this is but the Hypocrites guise; He makes clean the outside, he Justifies himself before men only.
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Thirdly, this is but a childes part, who makes his mother beleeue that his sores heale,
Thirdly, this is but a child's part, who makes his mother believe that his sores heal,
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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:
when they rankle, and shows his right hand for his left. Lastly, this is a poor remedy, to cover a broken arm with a brave scarf:
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Alas, thou must answere Conscience, when all friends bee absent:
Alas, thou must answer Conscience, when all Friends be absent:
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time will be, when death will snatch thee from men, and Conscience will follow thee to Christs barre;
time will be, when death will snatch thee from men, and Conscience will follow thee to Christ bar;
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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!
then if thou Canst not stand before thine own heart, how wilt thou stand before him, who is greater then thy heart? Poor man, poor man!
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thou maist easily deceiue men, possibly deceiue thy selfe: but if thou canst not approue thy heart to God, thou art lost;
thou Mayest Easily deceive men, possibly deceive thy self: but if thou Canst not approve thy heart to God, thou art lost;
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for him thou canst not deceiue.
for him thou Canst not deceive.
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As for those who make bold to father all vpon Conscience, and vpon God, who wipe their impudent mouthes with the Harlot,
As for those who make bold to father all upon Conscience, and upon God, who wipe their impudent mouths with the Harlot,
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and say, What haue we done? Who appeales to God with innocent Dauid and Paul, Iudge me, O Lord:
and say, What have we done? Who appeals to God with innocent David and Paul, Judge me, Oh Lord:
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I lye not, my conscience beareth witnesse, God knowes my heart:
I lie not, my conscience bears witness, God knows my heart:
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I take on my conscience, that I am vniustly slandered, when tis neither so, nor so;
I take on my conscience, that I am unjustly slandered, when this neither so, nor so;
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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!
what will become of these men? with what faces will they look upon that conscience, that Judge, whom they have made partakers, Witnesses, Judges, revengers of their damned hypocrisy, and more then devilish impudence!
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But leaue them to the racke.
But leave them to the rack.
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The third sort perswade themselues of their integrity and speake it out with Pauls confidence, We haue a good Conscience.
The third sort persuade themselves of their integrity and speak it out with Paul's confidence, We have a good Conscience.
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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:
But would their confidence were as well bottomed as his: but alas, Men built this their assurance either in the air, or on the sands:
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some are perswaded without reason, some vpon very weake reason.
Some Are persuaded without reason, Some upon very weak reason.
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For the first, they haue (yea that they haue) as good Consciences as any of them all.
For the First, they have (yea that they have) as good Consciences as any of them all.
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But what's their proofe? They are perswaded so. But vpon what reasons? Why, they hope so.
But what's their proof? They Are persuaded so. But upon what Reasons? Why, they hope so.
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But vpon what ground? Why, their minde giues them so. First, poore men! Conscience is reflectiue, knowes its knowledge, vnderstands it selfe:
But upon what ground? Why, their mind gives them so. First, poor men! Conscience is reflective, knows its knowledge, understands it self:
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Secondly, its rationall, and can giue a reason of its hopes: Thirdly, its regular, and proceedes by the rule of Scripture:
Secondly, its rational, and can give a reason of its hope's: Thirdly, its regular, and proceeds by the Rule of Scripture:
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Shew mee thy grounds in blacke and white, else tis fancie, not Conscience.
Show me thy grounds in black and white, Else this fancy, not Conscience.
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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:
Secondly, Others allege reason, but they cannot persuade a reasonable man who is not willing to wink; they Are chiefly these. First, a good meaning:
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I am (saith the ignorant) no Scholler, many can put me downe with words,
I am (Says the ignorant) no Scholar, many can put me down with words,
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and doe make a greater noyse, but I meane as well, and haue as good an heart to God-ward,
and do make a greater noise, but I mean as well, and have as good an heart to Godward,
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as any of them all?
as any of them all?
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I answer, There is a latitude and measure of knowledge required of all, Without some knowledge, the minde is not good, Prou. 19.2.
I answer, There is a latitude and measure of knowledge required of all, Without Some knowledge, the mind is not good, Prou. 19.2.
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If the eye be starke blinde, the whole man, and the wayes of man are so too;
If the eye be stark blind, the Whole man, and the ways of man Are so too;
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and to speake of Conscience without knowledge, is to speake of contradictions, and to talke of seeing without sight, hearing without eares;
and to speak of Conscience without knowledge, is to speak of contradictions, and to talk of seeing without sighed, hearing without ears;
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such is knowledge without knowledge, that is, Conscience.
such is knowledge without knowledge, that is, Conscience.
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Tis certaine, Conscience reaches no further then knowledge, at least then habituall, and implicite, or generall knowledge.
This certain, Conscience reaches no further then knowledge, At least then habitual, and implicit, or general knowledge.
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The confidences of an ignorant are but the fruits of his pride, and his scruples, the issues of his trembling opinion and staggering iudgement:
The confidences of an ignorant Are but the fruits of his pride, and his scruples, the issues of his trembling opinion and staggering judgement:
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tis true, weake knowledge (ioyned with humility and care of growth) must not be discouraged;
this true, weak knowledge (joined with humility and care of growth) must not be discouraged;
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but whoso neglects knowledge, presuming vpon Conscience, doth as if he should pull out his eyes,
but whoso neglects knowledge, presuming upon Conscience, does as if he should pull out his eyes,
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and trust to his hands for guidance.
and trust to his hands for guidance.
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The second Reason alleadged for their hope of Conscience, is from the troubles that they haue in their hearts;
The second Reason alleged for their hope of Conscience, is from the Troubles that they have in their hearts;
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for when they haue done amisse, their consciences be eftsoons vpon them, and will giue them no rest.
for when they have done amiss, their Consciences be eftsoons upon them, and will give them no rest.
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I answer, this may conclude some Conscience, but not necessarily Pauls, (that's to say) a Naturall, but not a Spirituall Conscience.
I answer, this may conclude Some Conscience, but not necessarily Paul's, (that's to say) a Natural, but not a Spiritual Conscience.
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The differences of which two, are wide, and for the discerning thereof;
The differences of which two, Are wide, and for the discerning thereof;
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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;
First, see for what Sins thy heart smites thee, if only for crying staring Sins, which the Light of Nature from inward principles or outward instructions prompts;
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it is not the Conscience now in speech, Paul had a good Conscience in all things.
it is not the Conscience now in speech, Paul had a good Conscience in all things.
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Secondly, see what reformation this trouble workes;
Secondly, see what Reformation this trouble works;
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if none, take heed, Pauls Conscience is ioyned with (desires and) endeauours of obedience for the future.
if none, take heed, Paul's Conscience is joined with (Desires and) endeavours of Obedience for the future.
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Thirdly, see whence the trouble arises, whether from a contrariancy betweene sinne and thee, or betweene Conscience, and paine, and punishment onely:
Thirdly, see whence the trouble arises, whither from a contrariancy between sin and thee, or between Conscience, and pain, and punishment only:
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Pauls conscience is troubled with the filth as well as guilt of sinne, and his will is prest to goodnesse for its beauty. Paul's conscience is troubled with the filth as well as guilt of sin, and his will is pressed to Goodness for its beauty.
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Fourthly, see whither this trouble driues thee; Pauls carries him to Christians, to Praier, Watchfulnesse, Beware:
Fourthly, see whither this trouble drives thee; Paul's carries him to Christians, to Prayer, Watchfulness, Beware:
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A Naturall Conscience proues a naturall man, but no more; thou canst not claime kinred of Paul vpon such a Conscience;
A Natural Conscience Proves a natural man, but no more; thou Canst not claim kindred of Paul upon such a Conscience;
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with Turkes and Heathens thou maist. The third ground is this:
with Turks and heathens thou Mayest. The third ground is this:
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My Conscience doth not onely checke me for what's past, but curbs and reins me in:
My Conscience does not only check me for what's past, but curbs and reins me in:
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before sin be committed, I dare not doe as the most doe; nay, I dare not omit good duty:
before since be committed, I Dare not do as the most doe; nay, I Dare not omit good duty:
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Should not I reade, pray euery day, I could not sleepe in the night, &c. I answere,
Should not I read, pray every day, I could not sleep in the night, etc. I answer,
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It must be considered whence that feare arises;
It must be considered whence that Fear arises;
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for tis certaine, that very custome and education will make a child afraid to omit his deuotions when he goes to bed:
for this certain, that very custom and education will make a child afraid to omit his devotions when he Goes to Bed:
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if we will establish the heart with comfort, wee must make good two things:
if we will establish the heart with Comfort, we must make good two things:
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First, that we worke vpon right motiues not onely because such hath beene our custome, such our education,
First, that we work upon right motives not only Because such hath been our custom, such our education,
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so is the will of our Parents, &c. but because wee need such helpes, God loues such seruices,
so is the will of our Parents, etc. but Because we need such helps, God loves such services,
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and we finde strength comming vpon such performances.
and we find strength coming upon such performances.
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Secondly, that we heed the manner of performing, as well as the matters performed, not resting in the worke done,
Secondly, that we heed the manner of performing, as well as the matters performed, not resting in the work done,
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but mourning for our dulnesse, distractions, coldnesse, and other failings in the doing;
but mourning for our dulness, distractions, coldness, and other failings in the doing;
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for this is once, there's nothing more shames and humbles an vpright man, then his ouert and slight performance of his Masters worke.
for this is once, there's nothing more shames and humbles an upright man, then his overt and slight performance of his Masters work.
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The third ground they settle vpon, is their peace: their sinnes doe not daunt them, nor their Consciences dampe them;
The third ground they settle upon, is their peace: their Sins do not daunt them, nor their Consciences damp them;
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all is quiet within, and they haue no doubts of their saluation. I answer, There is the Diuels peace, and Gods peace:
all is quiet within, and they have no doubts of their salvation. I answer, There is the Devils peace, and God's peace:
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there is a negatiue peace, or cessation onely of torment; and a positiue peace, or fruition of comfort.
there is a negative peace, or cessation only of torment; and a positive peace, or fruition of Comfort.
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Therefore, examine first, the source and raising of thy peace:
Therefore, examine First, the source and raising of thy peace:
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for some are quiet, because the conscience is either blinde, and sees not the sword against it,
for Some Are quiet, Because the conscience is either blind, and sees not the sword against it,
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like Balaam; or slothfull and sleepy; and a very sore man may feele little in his sleepe;
like balaam; or slothful and sleepy; and a very soar man may feel little in his sleep;
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or else either seared or deluded: a deluded sence thinkes it feeles or sees what in truth it doth not;
or Else either seared or deluded: a deluded sense thinks it feels or sees what in truth it does not;
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and seared flesh doth not smart like other flesh, not because it hath more life, but lesse sence: so here.
and seared Flesh does not smart like other Flesh, not Because it hath more life, but less sense: so Here.
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Secondly, The meanes how thou commest by it: there is no peace but in Gods wayes;
Secondly, The means how thou Comest by it: there is no peace but in God's ways;
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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;
if I win it not by Prayer, dig it not out of God's Saving wells and ordinances, find not the Word speaking peace to my soul, I cannot have it;
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our peace comes in at the eare, as the Church speakes, and out of Gods mouth;
our peace comes in At the ear, as the Church speaks, and out of God's Mouth;
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God creates peace by his word and lippe, as Esay speakes:
God creates peace by his word and lip, as Isaiah speaks:
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vnlesse it beare his stampe, and haue Holinesse to the Lord written vpon it, tis not right, twill not passe as currant. Thirdly, The effects of it:
unless it bear his stamp, and have Holiness to the Lord written upon it, this not right, 'twill not pass as currant. Thirdly, The effects of it:
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holy peace workes thankfulnesse to Christ, humility in vs, mercifulnesse towards bruised spirits. The fourth ground is this:
holy peace works thankfulness to christ, humility in us, mercifulness towards Bruised spirits. The fourth ground is this:
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I cannot abide vnconscionablenesse in others; I can with no patience see men goe against Conscience.
I cannot abide Unconstitutionableness in Others; I can with no patience see men go against Conscience.
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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.
I answer, The devil is a great rifler and accuser of Others Consciences; but a conscionable man is Busiest At home, Mildest abroad: be so, or be nothing.
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But I straine at the least sinne. So did the Pharisee:
But I strain At the least sin. So did the Pharisee:
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Conscience is not right, vnlesse it straine at all sinne, endeauour all duty, as Paul speakes in both tables;
Conscience is not right, unless it strain At all sin, endeavour all duty, as Paul speaks in both tables;
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consider, compare, and so passe sentence; and here an end of this Vse: now to Instruction.
Consider, compare, and so pass sentence; and Here an end of this Use: now to Instruction.
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And here, would all that heare me this day, were as Saint Paul, his bonds excepted:
And Here, would all that hear me this day, were as Saint Paul, his bonds excepted:
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It shall not be needfull to say much to those who haue felt heauen and hell both in their consciences, they see the difference;
It shall not be needful to say much to those who have felt heaven and hell both in their Consciences, they see the difference;
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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,
as for Others, what can I say, when as men cannot believe me without experience? If they would receive Others testimonies, they may well conceive, that a good conscience is beyond all created goods,
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and a bad worse then all positiue euils:
and a bad Worse then all positive evils:
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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;
for First, What so desirable to all living things, as life? What will not men part withal for life, though it be from skin to skin? yet conscience is such a thing as wise men prize above life;
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they'le dye a thousand deaths, rather then lose conscience; and whilst they liue, they liue no longer then Conscience speakes peace.
They'll die a thousand death's, rather then loose conscience; and while they live, they live no longer then Conscience speaks peace.
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Looke vpon an experienced man, and when he hath lost his peace, no meate, no place, no wealth, no company, no life is pleasant;
Look upon an experienced man, and when he hath lost his peace, no meat, no place, no wealth, no company, no life is pleasant;
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he onely liues, because he dares not dye. Secondly, for an ill conscience;
he only lives, Because he dares not die. Secondly, for an ill conscience;
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What more terrible and hatefull to Nature, then death? yet death is sweet to a wounded Conscience;
What more terrible and hateful to Nature, then death? yet death is sweet to a wounded Conscience;
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did hee thinke that death would end his torments, he would not liue;
did he think that death would end his torments, he would not live;
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nay, though he apprehends a iudgement, a hell at the heeles of death, yet many times hee rushes vpon it,
nay, though he apprehends a judgement, a hell At the heals of death, yet many times he Rushes upon it,
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and concludes, that certainly hell can be no worse, and probably better then an ill conscience.
and concludes, that Certainly hell can be no Worse, and probably better then an ill conscience.
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Loe (my Brethren) what Conscience both wayes is; one so sweet, that Heauen would be no Heaven without it:
Lo (my Brothers) what Conscience both ways is; one so sweet, that Heaven would be no Heaven without it:
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the other so bitter, that Hell is no Hell to it in the iudgement of experience.
the other so bitter, that Hell is no Hell to it in the judgement of experience.
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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:
I can say no more to persuade; me thinks now nothing should remain but direction. And the Way to Set you in Paul's Circumstances, is to guide you; First, to the getting:
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secondly, to the keeping of a good Conscience. For the first, resolue first on the thing, and thus conclude;
secondly, to the keeping of a good Conscience. For the First, resolve First on the thing, and thus conclude;
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What-euer it cost me, what shift soeuer I make, I must haue a good conscience. It is not necessary to haue wealth;
Whatever it cost me, what shift soever I make, I must have a good conscience. It is not necessary to have wealth;
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a poore man may be honest here, happy hereafter. It is not necessary to haue health, a weake man may to heauen.
a poor man may be honest Here, happy hereafter. It is not necessary to have health, a weak man may to heaven.
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Nay, it is not necessary that I must liue, my happinesse is not confined to this life;
Nay, it is not necessary that I must live, my happiness is not confined to this life;
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but tis necessary to get a good Conscience;
but this necessary to get a good Conscience;
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without this, I can neither liue nor dye, be neither rich nor poore, sicke nor well;
without this, I can neither live nor die, be neither rich nor poor, sick nor well;
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in few, I cannot subsist, I cannot be (vnlesse this be a being, to wish I neuer had beene) without a good conscience;
in few, I cannot subsist, I cannot be (unless this be a being, to wish I never had been) without a good conscience;
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and therefore what-euer it colt me, Ile goe to the price thus first resolue, and this done then hearkē;
and Therefore whatever it colt me, I'll go to the price thus First resolve, and this done then harken;
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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;
to the means, which Are these: First, go to the right means: there's but one physician for Souls and Consciences, and that is God;
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he onely made, and hee onely remakes good Consciences; none else can come at Conscience, can take out the poyson that's there;
he only made, and he only remakes good Consciences; none Else can come At Conscience, can take out the poison that's there;
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take off the guilt that is there;
take off the guilt that is there;
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and therefore wee must carry our wounded soules to him, alleadge his owne covenant and hand, and say;
and Therefore we must carry our wounded Souls to him, allege his own Covenant and hand, and say;
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Lord, thou hast said that thou wilt take away our euill heart, and giue vs a better,
Lord, thou hast said that thou wilt take away our evil heart, and give us a better,
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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,
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,
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& thou must follow this method; First, make thy Conscience bright and lightsome:
& thou must follow this method; First, make thy Conscience bright and lightsome:
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hee hath written a phisicke for conscience (no physicke booke for conscience but his) from this Booke thou must gather knowledge,
he hath written a physic for conscience (no physic book for conscience but his) from this Book thou must gather knowledge,
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for darkenesse defiles the vnderstanding, as Paul faies, and darkenesse is timorous and staggering;
for darkness defiles the understanding, as Paul faies, and darkness is timorous and staggering;
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a man can haue no true, no positiue peace, whilst hee liues in darkenesle, either all things, or nothing shall be lawfull;
a man can have no true, no positive peace, while he lives in darkenesle, either all things, or nothing shall be lawful;
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and where tis so, the heart cannot be comfortable, therefore to those principles that yet sticke in the soule, adde some other:
and where this so, the heart cannot be comfortable, Therefore to those principles that yet stick in the soul, add Some other:
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adde light to light, the light of the Word to the light of Nature;
add Light to Light, the Light of the Word to the Light of Nature;
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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;
for the Word is written to help that darkness, and that Light is so dim and small, that we must needs Set up Another by it, Else we shall see nothing;
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and hee that sees nothing, enioyes nothing:
and he that sees nothing, enjoys nothing:
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therefore thou must get knowledge by reading, by deducing couclusions from Gods actions to thy seife, by hearing and setting thy selfe,
Therefore thou must get knowledge by reading, by deducing couclusions from God's actions to thy seife, by hearing and setting thy self,
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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;
if thou be free, under that Ministry that deals with Consciences, that sets out God as he is, the Word as it is, sin as it is;
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for then we truely know, when we know things in their owne notions and colours. Seconly, thou must make the Conscience cleane;
for then we truly know, when we know things in their own notions and colours. Secondly, thou must make the Conscience clean;
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it must be pure and cleare, before it will be good:
it must be pure and clear, before it will be good:
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there stickes to the conscience of euery man naturally a great deale of guile and filth;
there sticks to the conscience of every man naturally a great deal of guile and filth;
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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:
It is much disabled and maimed, lost much of its sighed and life, it hath learned to be idle, false, dumb, etc. It hath contracted so much guilt, foulness, brawniness by trading in sin, that there's doe room for peace, till it hath a new constitution, and be wholly resigned:
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now the way to haue it cleansed, is to flye to bloud:
now the Way to have it cleansed, is to fly to blood:
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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;
as in the Law all things were purified with blood, so Here the blood of christ is that, that Cleanseth from all sin, that washes the Conscience from dead works;
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this bloud is both healing, and will cloze all our scarefull gashes;
this blood is both healing, and will close all our scarefull Gashes;
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and purging and will take off all stains, an will make vs as white as snow.
and purging and will take off all stains, an will make us as white as snow.
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O goe to this Refiner, this Fuller, this Physitian, this high Priest, as the Word entitles him;
O go to this Refiner, this Fuller, this physician, this high Priest, as the Word entitles him;
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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;
nothing will serve, but his bloody sacrifice, and that will do it; go to him as to an All-sufficient Saviour, rest in his blood without further mixtures;
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plead his bloud shed for sinners quite lost and vndone;
plead his blood shed for Sinners quite lost and undone;
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beg that of God, asd Rahel did children of her husband, Giue me bloud or else I dye;
beg that of God, asd Rachel did children of her husband, Give me blood or Else I die;
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apply that to thy bleeding soule, and say, I bleed; but Christ bled too for me;
apply that to thy bleeding soul, and say, I bleed; but christ bled too for me;
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my sinnes are bloudy, and his woundes are bloudy too;
my Sins Are bloody, and his wounds Are bloody too;
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my bloud, if spilt, cannot make God that satisfaction that his bloud hath, and therefore Ile rest in his bloud that speakes peace, not vengeance,
my blood, if spilled, cannot make God that satisfaction that his blood hath, and Therefore I'll rest in his blood that speaks peace, not vengeance,
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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:
as Abel's did, and in him who quiets Consciences as well as Seas and winds, Mar. 4.39. Else, as corrupt breath stains and dims the glass:
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so a corrupt heart the Conscience.
so a corrupt heart the Conscience.
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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,
Next, when it is clear from guilt and filth, then it must be pure and sanctified, the Spirit Therefore of Grace must rest in the Conscience,
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and giue it a new constitution;
and give it a new constitution;
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it is not sufficient to let out the bad bloud, but now wee must breed good bloud, and make new Spirits.
it is not sufficient to let out the bad blood, but now we must breed good blood, and make new Spirits.
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From a naturall Conscience, and a Conscience that is enlightened by the Word, we must proceed to a sanctified Conscience,
From a natural Conscience, and a Conscience that is enlightened by the Word, we must proceed to a sanctified Conscience,
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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 Therefore we must labour to feel the power of Christ Blood, and of Christ Life and Resurrection in our Souls, (who is King of righteousness and peace both, Hebrew 7.2.) quickening us in the Inner man,
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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,
and stamping on us our First Impress of Wisdom, holiness, righteousness, that we may be throughout sanctified, 1 Thebes 5. and have a beauty Set upon the soul and conscience in all points,
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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,
as the Apostle Says, and freed from dead works by Repentance, Hebrew 9. and when the Conscience is filled in Some due measure with Light,
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and freed from sinne, and furnished with positiue grace, then (out of all) results that goodnesse of Conscience that now we speake of, whereby its fitted for its ends and offices,
and freed from sin, and furnished with positive grace, then (out of all) results that Goodness of Conscience that now we speak of, whereby its fitted for its ends and Offices,
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and enabled to giue vs a good word and countenance.
and enabled to give us a good word and countenance.
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Now for the keeping of Conscience good, because I will not ouercharge your memories with rules, Ile expresse my selfe in one continued Similitude or Allegory. Now for the keeping of Conscience good, Because I will not overcharge your memories with rules, I'll express my self in one continued Similitude or Allegory.
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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.
The Conscience is a Clock or Watch in the bosom; look what you would do to keep that in frame, that must be done Here.
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First, If the Watch be amisse, who so fit to amend it as hee that made it? So heere,
First, If the Watch be amiss, who so fit to amend it as he that made it? So Here,
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if any thing trouble Conscience, that it goes not at all, or too fast, or out of order, goe to Christ,
if any thing trouble Conscience, that it Goes not At all, or too fast, or out of order, go to christ,
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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;
and go quickly, pray him to Set theein joint again, as David did, Psalm 51. Secondly, a Watch must be charily kept, the least dust, hair, jog almost distempers it;
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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:
so the Conscience, a little dust in this eye mars both sighed and peace, a little sin crept in between the wheels, sets all At a stand:
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if euer thy Conscience shall hold its comfort, and doe thee acceptable seruice, keepe it cleane, giue no allowance to any the least sinne:
if ever thy Conscience shall hold its Comfort, and do thee acceptable service, keep it clean, give no allowance to any the least sin:
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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:
a man may live and die in Some sin, and yet have peace, when Conscience is not privy to it, and not convinced of it:
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But there can bee no true comfort, where sinne vnderhand is maintained and allowed, be it neuer so small a one:
But there can be no true Comfort, where sin underhand is maintained and allowed, be it never so small a one:
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let thy Conscience haue this to say for thee:
let thy Conscience have this to say for thee:
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I can beare him witnesse, that he bore his sinnes as a burden, and bid none of them welcome.
I can bear him witness, that he boar his Sins as a burden, and bid none of them welcome.
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Thirdly, a Watch must be daily lookt to (and thorowly too) if one pin be amisse, all is out of order: so the Conscience;
Thirdly, a Watch must be daily looked to (and thoroughly too) if one pin be amiss, all is out of order: so the Conscience;
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hee that makes not conscience of all (according to his light) makes conscience of none, and wil come to naught;
he that makes not conscience of all (according to his Light) makes conscience of none, and will come to nought;
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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:
and he that does not look upon his conscience every day, and wind it up, and Set it in frame, will have no conscience in time:
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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.
every day thou must talk with thy self, and know what the Watchsaith, I mean, what report Conscience makes of thy days work, what it hath to say for or against thee.
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'Tis with conscience, as with Bay liffs and Stewards; if you call them to a daily reckoning, they will be carefull and vsefull;
It's with conscience, as with Bay liffs and Stewards; if you call them to a daily reckoning, they will be careful and useful;
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but if you let things runne on, and reckon once at the hundreds end, they will not watch,
but if you let things run on, and reckon once At the hundreds end, they will not watch,
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or they will not be able to remember: so tis with conscience; therefore often looke vpon it, and euery day consult with it.
or they will not be able to Remember: so this with conscience; Therefore often look upon it, and every day consult with it.
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The Watch must be vsed, else it rusts, furres, and first begins to slacke its pace,
The Watch must be used, Else it rusts, furs, and First begins to slack its pace,
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and after some time will not goe at all: so conscience, tis preserued by vse, as the stomacke is, and all things else;
and After Some time will not go At all: so conscience, this preserved by use, as the stomach is, and all things Else;
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for euery thing is perfected and preserued by its proper operations;
for every thing is perfected and preserved by its proper operations;
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as water is kept sweet by running, the Conscience by motion strengthens it sense, and sooner feeles its weight:
as water is kept sweet by running, the Conscience by motion strengthens it sense, and sooner feels its weight:
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by motion it is facilitated and that's as good as oyle to the wheele of a Clocke;
by motion it is facilitated and that's as good as oil to the wheel of a Clock;
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therefore exercise Conscience, and that in all good duties, whether personall or locall. Corscience must haue its full walke, and thats very large;
Therefore exercise Conscience, and that in all good duties, whither personal or local. Corscience must have its full walk, and thats very large;
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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:
for a Conscience is to be observed in all religious and righteous acts; and whoso will preserve his conscience, must First keep himself pure and upright. First, in God's worships:
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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:
Secondly, in works of righteousness towards man: Thirdly, in his own place, he must make conscience of his particulat calling and Relation, and dwell upon that:
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and secondly, for others, hee must remember Pauls aduice, Keepe thy selfe pure, be not partaker of other mens sinnes.
and secondly, for Others, he must Remember Paul's Advice, Keep thy self pure, be not partaker of other men's Sins.
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In short, of all things hee must feare God most; of all men, feare himselfe most and his owne Conscience;
In short, of all things he must Fear God most; of all men, Fear himself most and his own Conscience;
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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;
of all men out of himself, Fear his Friends most, and his other men's Sins. Many a man washes his heart At home, and defiles his Conscience abroad;
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when he hath gotten his owne acquittance, hee intangles himselfe in other mens debts by conniuence, silence, consent, &c. Take heed of this,
when he hath got his own acquittance, he intangles himself in other men's debts by connivance, silence, consent, etc. Take heed of this,
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for tis 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,
for this a hard matter to discharge conscience in company and to come off well. Well, let conscience have its perfect work towards God and man, alone, and in company,
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and like a good fountaine, twill worke out its owne corruption and mudde, and affoord something towards the washing of others too, as it runnes along.
and like a good fountain, 'twill work out its own corruption and mud, and afford something towards the washing of Others too, as it runs along.
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One thing more, and then an end: As a Watch must be made, so set by rule:
One thing more, and then an end: As a Watch must be made, so Set by Rule:
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you must set it by the Sunne and time of day:
you must Set it by the Sun and time of day:
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So Conscience must haue its rule (though a subordinate rule it selfe) and this also must be set and ordered by the Heauens:
So Conscience must have its Rule (though a subordinate Rule it self) and this also must be Set and ordered by the Heavens:
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the great God hath onely power ouer his great office, and he in his Word is the iust measure of it:
the great God hath only power over his great office, and he in his Word is the just measure of it:
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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:
we must not say that's lawful which he prohibits, that's sinful which he commands, that's arbitrary which he holds necessary, that's necessary (for its nature) which he holds arbitrary:
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in short, wee must neither widen nor straiten the rule, but bring home our selues to that.
in short, we must neither widen nor straiten the Rule, but bring home our selves to that.
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Its hard to say where wee shall land, if we sayle not by the Compasse,
Its hard to say where we shall land, if we sail not by the Compass,
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and looke not to the Heauens, and whether bee worse to swallow all, or scruple all, is more then I can tell!
and look not to the Heavens, and whither bee Worse to swallow all, or scruple all, is more then I can tell!
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This is once, he that either tyes vp, or lets out his Conscience, more then God would haue him, makes worke for himselfe, and way for temptation.
This is once, he that either ties up, or lets out his Conscience, more then God would have him, makes work for himself, and Way for temptation.
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In practice, tis good to bee of the restraining hand, where we are left to ourselues:
In practice, this good to be of the restraining hand, where we Are left to ourselves:
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but for Opinion, Conscience, and Iudgement, tis best to hold ones selfe free where the Word frees him,
but for Opinion, Conscience, and Judgement, this best to hold ones self free where the Word frees him,
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and bound, where the Word bindes him, else Conscience will suffer wracke.
and bound, where the Word binds him, Else Conscience will suffer wrack.
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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.
THE SECOND SERMON: Wherein is taught, how to use a good CONSCIENCE. HEBREW. 13. 18. Pray for us, for we trust we have a good Conscience in all things willing to live honestly. THE second thing follows.
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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,Paul having got a good Conscience, emproues it, and makes his benefit of it, partly for the removing of Aspersions, partly for the obtaining of Prayers,
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and the engratiating of himselfe with the Hebrewes. The point. They that haue good Consciences, must make their vse of them.
and the engratiating of himself with the Hebrews. The point. They that have good Consciences, must make their use of them.
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This point calls more for practice then for proofe; therefore we will be larger there, briefer heere. This point calls more for practice then for proof; Therefore we will be larger there, briefer Here.
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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:
First, God calls us to this duty, Isaiah 5. Judge, you inhabitants, etc. 3. — as if he had faid, I appeal to your Consciences, who will be of use in this case to you, if you will use them:
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so Haggai, Consider, faith God, with your selues, compare time with time, thing with thing, so Chaggai, Consider, faith God, with your selves, compare time with time, thing with thing,
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how well you shall speed if you will be ruled by me, how ill you haue sped whilest negligent of me:
how well you shall speed if you will be ruled by me, how ill you have sped whilst negligent of me:
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and accordingly resolue, as if he had said, If you would but reflect vpon your selues,
and accordingly resolve, as if he had said, If you would but reflect upon your selves,
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and consult your owne Consciences, reformation would follow. So also Psal. 4. Talke with your owne hearts;
and consult your own Consciences, Reformation would follow. So also Psalm 4. Talk with your own hearts;
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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.
as if he should say, Do but ask your own Consciences? Is not this God's doing? Did not God prefer David? Does not he maintain his Titles? Would we our selves reap that measure that we offer him? And then you will be quiet.
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Thus often in the new Testament: Examine your selues, Iudge your selues, Trie your selues, Bethinke your selues:
Thus often in the new Testament: Examine your selves, Judge your selves, Try your selves, Bethink your selves:
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Reu. 2. All comes to this, Turne your thoughts vpon your selues, and make vse of your inward light, that is, Conseience.Reu. 2. All comes to this, Turn your thoughts upon your selves, and make use of your inward Light, that is, Conscience.
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Thus the precept is cleare, the practice thereof much vrged; the neglect thereof, as much condemned, Ier. 8.6. and else-where often.
Thus the precept is clear, the practice thereof much urged; the neglect thereof, as much condemned, Jeremiah 8.6. and elsewhere often.
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Adde secondly, to the Precept of God, the practice of Gods people, in their passages with God and Man. First, For God:
Add secondly, to the Precept of God, the practice of God's people, in their passages with God and Man. First, For God:
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Marke Abimelech, when he was hazarded; Gen. 20. leremiah, when hee was cursed; ler. 15. Hezekiah, when hee was visited;
Mark Abimelech, when he was hazarded; Gen. 20. leremiah, when he was cursed; ler. 15. Hezekiah, when he was visited;
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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.Es. 38. David, when he was slandered, Psalm 7. The Apostles, Acts 4. when threatened; and see what use they made of a good Conscience.
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How free, quiet, bold, couragious in all those exigents they were. Secondly, and for Men, looke vpon Ioseph, first tempted, after persecuted:
How free, quiet, bold, courageous in all those exigents they were. Secondly, and for Men, look upon Ioseph, First tempted, After persecuted:
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vpon Samuel reiected, vpon Iob traduced, vpon Paul atraigned; and see what benefit they made of Conscience, now to raigne in lusts and passions,
upon Samuel rejected, upon Job traduced, upon Paul atraigned; and see what benefit they made of Conscience, now to Reign in Lustiest and passion,
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now to prouoke to iust apologies, alwayes to support in greatest pressures. Thirdly, from Examples, passe wee to Reasons.
now to provoke to just apologies, always to support in greatest pressures. Thirdly, from Examples, pass we to Reasons.
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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;
First, Conscience is made for use, and Therefore use must be made of it: The excellency of things Stands in their use, the best things being ever most useful;
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now in this world there is nothing more Diuine and (as I may say) more God-like then Conscience.
now in this world there is nothing more Divine and (as I may say) more Godlike then Conscience.
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It is a kinde of secondary Law and Bible, yea, in a sort, a subordinate God, of subdiuine authority.
It is a kind of secondary Law and bible, yea, in a sort, a subordinate God, of subdiuine Authority.
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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,
It hath power to inform, to record, to witness, to judge, to condemn, to absolve, to Comfort, to execute, to hang and draw within if self,
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as we speake in other cases;
as we speak in other cases;
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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.
and we cannot without too too great neglect of God, who makes nothing in vain, pass by such an Officer and Deputy as Conscience is, without use and acknowledgement.
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Secondly, we take Gods Name in vaine, in neglecting Conscience, and frustrare his work, and depriue our selues of the benefits of Conscience;
Secondly, we take God's Name in vain, in neglecting Conscience, and frustrare his work, and deprive our selves of the benefits of Conscience;
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for tis not the hauing, but the vsing of abilities and blessings that perfects and blesses vs. A power of seeing is to little purpose,
for this not the having, but the using of abilities and blessings that perfects and Blesses us A power of seeing is to little purpose,
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if men will winke and hide themselues in darkenesse. A power of speaking is not much, if a man will button vp his lippes;
if men will wink and hide themselves in darkness. A power of speaking is not much, if a man will button up his lips;
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and of as little auaile is Conscience (that is, a power of knowing and gaging ones selfe) if this power be neuer acted.
and of as little avail is Conscience (that is, a power of knowing and gaging ones self) if this power be never acted.
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Verily, a man notwithstanding this inward light, may be no better then an Atheist in knowledge,
Verily, a man notwithstanding this inward Light, may be no better then an Atheist in knowledge,
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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.
or devil in practice, unless he improve his Light; (for Light, till the Will put it to use, makes no man good) for dee but Consider.
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How (I pray) shall that soule for matters past euer repent, which will neuer recoyle, looke backward,
How (I pray) shall that soul for matters passed ever Repent, which will never recoil, look backward,
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or once say, What haue I done? How (againe) shall it see its present staines and estate,
or once say, What have I done? How (again) shall it see its present stains and estate,
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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,
if it will not view it self, or behold its own face? How (Thirdly) shall it be held back from any since (Flesh, men, Devils, pushing on) if it never commune with it self, saying, What am I doing? It were impossible that men should either digest such morsels as they swallow,
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or swallow such puddle and poyson as eftsoones they doe, would they but see and consider what they doe, or haue done.
or swallow such puddle and poison as eftsoons they do, would they but see and Consider what they do, or have done.
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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:
Thirdly, by not using Conscience, we shall come in time to loose, not only the comfortable service of it (for information, Reformation, consolation, instigation, etc.) but indeed all manner use, and sense of it:
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Vse legges (wee say) and have legges; so, vse Conscience, and haue Conscience;
Use legs (we say) and have legs; so, use Conscience, and have Conscience;
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for by vse, the heart is kept soft, and will soone smite vs, as Danids did:
for by use, the heart is kept soft, and will soon smite us, as Danids did:
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by vse our inward light is exercifed and strengthened, and wee made able to discerne, Heb. 5.14.
by use our inward Light is exercifed and strengthened, and we made able to discern, Hebrew 5.14.
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Nay, vse and exercise doth both facilitate and delight;
Nay, use and exercise does both facilitate and delight;
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for what's done ordinarily and habitually, is done with no, small content, sure with no great contention and reluctancy:
for what's done ordinarily and habitually, is done with no, small content, sure with no great contention and reluctancy:
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custome and exercise make the hardest of works at least sufferable.
custom and exercise make the Hardest of works At least sufferable.
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On the other side, difuse Conscience, and though it continue in the roote, yet the fruit will downe.
On the other side, diffuse Conscience, and though it continue in the root, yet the fruit will down.
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First, the light of it will more and more decay, like the fire that is not blowne.
First, the Light of it will more and more decay, like the fire that is not blown.
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Secondly, the life of it will also weare, (as the dull sluggard liues not halfe so much as the diligent doth) and this appeares,
Secondly, the life of it will also wear, (as the dull sluggard lives not half so much as the diligent does) and this appears,
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if we consider those acts and euidences of life (Sense and Motion.) For Sense, a Conscience vnconsulted, vnexercised, vnexamined, becomes like a sleepy legge:
if we Consider those acts and evidences of life (Sense and Motion.) For Sense, a Conscience vnconsulted, unexercised, unexamined, becomes like a sleepy leg:
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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 tis with the Conscience;
when a man hath sat long, he feels not his limbs, the blood and spirits being sometime frozen and arrested with cold, sometime intercepted in their passage by too much suppression of that part: so this with the Conscience;
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first load it, and then let it lye still without motion, and in fine it will not feele it selfe,
First load it, and then let it lie still without motion, and in fine it will not feel it self,
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but be as dead and sencelesse, as brawned, yea seared flesh: And this experience iustifies in many, whose consciences lye bedridden:
but be as dead and senseless, as brawned, yea seared Flesh: And this experience Justifies in many, whose Consciences lie bedridden:
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and looke how some (in that case of sicknesse) voyd much filth and feele it not:
and look how Some (in that case of sickness) void much filth and feel it not:
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so these spue forth abhorred blasphemies and outrages, and discerne them not.
so these spue forth abhorred Blasphemies and outrages, and discern them not.
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As for Motion, euen as the limbs by long sitting grow stiffe and starke, that we cannot goe:
As for Motion, even as the limbs by long sitting grow stiff and stark, that we cannot go:
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so the conscience vnfrequented, twill rust like a Clocke which sleepes a winter or two,
so the conscience unfrequented, 'twill rust like a Clock which sleeps a winter or two,
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and so loses its tongue, not once telling you where you bee either in the day or night:
and so loses its tongue, not once telling you where you be either in the day or night:
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iust so a rusty Conscience, twill neither counsell nor comfort, checke nor excuse, twill speake neither to matters past nor to come,
just so a rusty Conscience, 'twill neither counsel nor Comfort, check nor excuse, 'twill speak neither to matters past nor to come,
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but lie as dead within a man, as the dead childe doth within a woman:
but lie as dead within a man, as the dead child does within a woman:
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Oh tis a most comfortlesse thing for a liuing woman to beare death in her bowels!
O this a most comfortless thing for a living woman to bear death in her bowels!
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such a burden fils her with many feares for the present, at least makes her too too heauy and vnweldy,
such a burden fills her with many fears for the present, At least makes her too too heavy and unwieldy,
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and puts her to great extremity in the cloze, there being more adce with one dead birth,
and puts her to great extremity in the close, there being more adce with one dead birth,
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then with two liuing children tis no better with a dead conscience; the lesse that trauels, the more we must with feares and anguish;
then with two living children this no better with a dead conscience; the less that travels, the more we must with fears and anguish;
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and therefore as wee call vpon women, to stirre, that their fruit may be stirring too:
and Therefore as we call upon women, to stir, that their fruit may be stirring too:
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so must we ftirre vp our selues, that Conscience may be doing;
so must we ftirre up our selves, that Conscience may be doing;
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for a dead conseience makes but a dead estate, a dead heart, a dead man, a dull life;
for a dead conscience makes but a dead estate, a dead heart, a dead man, a dull life;
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and dead it will be, vnlesse we put it to vse.
and dead it will be, unless we put it to use.
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Now before we can proceed to exhortation, we cannot but bewayle and controll two sorts of men first, such as vtterly disuse,
Now before we can proceed to exhortation, we cannot but bewail and control two sorts of men First, such as utterly disuse,
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secondly, such as searefully misuse their Consciences.
secondly, such as searefully misuse their Consciences.
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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:
How many be there of the First fort, who live and die Strangers to themselves? They Dare not for their ears ask their own hearts:
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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.
What is our case? In what terms stand we with God? Children Are we or enemies? In the ways of life or death? Where Are we? What Are we? Which Way go we? What will be the issue of our courses? But look how Bankrupts put off reckonings, so these allreasonings with themselves.
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And as they keepe their spirituall estate close from their owne consciences, so doe they in particular actions:
And as they keep their spiritual estate close from their own Consciences, so do they in particular actions:
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for, first, in shings to be done, they rather consult others then themfelues, which is,
for, First, in shings to be done, they rather consult Others then themfelues, which is,
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but to sel ones eies, and buy spectacles, which see no more then the eye enables them.
but to sell ones eyes, and buy spectacles, which see no more then the eye enables them.
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Secondly, in things already done, they rather smother then consult conscience:
Secondly, in things already done, they rather smother then consult conscience:
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when Conscience takes the aduantage of solitarinesse, and beginnes to question them, they runne from it into company,
when Conscience Takes the advantage of solitariness, and begins to question them, they run from it into company,
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and hide themselues in the croude;
and hide themselves in the crowd;
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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,
when Conscience begins a little to open its eyes and Mouth After the reading of Some book, the hearing of Some Sermon, the seeling of Some inward or outward pinches, they stop their ears, divert their thoughts, sing, whistle, drink, game,
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and doe any thing to out-talke and drowne Conscience.
and do any thing to out-talke and drown Conscience.
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This the practice of hundreds, but how ill this practice is, first the Causes, secondly, the Consequences will shew. The Causes hereof, First, Pride:
This the practice of hundreds, but how ill this practice is, First the Causes, secondly, the Consequences will show. The Causes hereof, First, Pride:
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Man would be somebody with himselfe, and therefore is loth to looke vpon his owne staines,
Man would be somebody with himself, and Therefore is loath to look upon his own stains,
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and to see his owne face in the face of his conscience. Secondly, Hypocrisie:
and to see his own face in the face of his conscience. Secondly, Hypocrisy:
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Man hath such a desire to coozen, that hee would (if he could) coozen himselfe,
Man hath such a desire to cozen, that he would (if he could) cozen himself,
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and would faine make himselfe beleeue that tis not so bad with him, as indeed it is. Thirdly, Vnbeliefe:
and would feign make himself believe that this not so bad with him, as indeed it is. Thirdly, Unbelief:
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He lookes for no mercy, in case he peach himselfe, and therefore places all his safety in secrecy;
He looks for no mercy, in case he peach himself, and Therefore places all his safety in secrecy;
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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 so secret would he be, that by his will, his left hand shall not know what his right hath done. These Are the Causes:
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and what fruit can you in reason expect from such a roote? Surely the issue cannot but bee bitter:
and what fruit can you in reason expect from such a root? Surely the issue cannot but be bitter:
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For, First, by disusing Conscience, men come to lose conscience, and consequently their armour against sinne: For, First, by disusing Conscience, men come to loose conscience, and consequently their armour against sin:
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take away Conscience, and you can hardly set downe Atheisme.
take away Conscience, and you can hardly Set down Atheism.
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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;
Secondly, by this means sin is exceedingly aggravated; (for no man can neglect so near a Monitor as Conscience is, without great presumption and wilfulness:) and secondly, a men reckoning no Way furthered;
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for (doe what we can) wee must come to an account, and Conscience will know vs at last,
for (do what we can) we must come to an account, and Conscience will know us At last,
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whether we acknowledge it or not;
whither we acknowledge it or not;
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nay, by how much the lesse we regard it now, by so much the more it will shake vs hereafter,
nay, by how much the less we regard it now, by so much the more it will shake us hereafter,
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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.
and rise upon us like a flame with so much the greater fury, by how much the more it was (for the present) kept down and stifled.
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The second sort reproued, are such as abuse conscience, and this is done (as sometimes otherwise) so mostly thus:
The second sort reproved, Are such as abuse conscience, and this is done (as sometime otherwise) so mostly thus:
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First, when Conscience is set lowest, and bound apprentice to the outward man, I meane thus;
First, when Conscience is Set lowest, and bound apprentice to the outward man, I mean thus;
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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.
when men do not receive all blows that let driven At conscience, upon their name, estate, skin, etc. but contrarily, rather suffer Conscience to be wounded, then the outmost skin raised.
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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.
Secondly, when Conscience is thrust from its seat, deposed, degraded, gaged; so violenced, that it must not speak, though Friends, God, man, call upon us
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Thirdly, when conscience is made a cloke for all vnwarranted, both opinions and practices, that is,
Thirdly, when conscience is made a cloak for all unwarranted, both opinions and practices, that is,
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when men will put the name of conscience vpon the basest things: Opinion shall bee Conscience; Errour, Conscience;
when men will put the name of conscience upon the Basest things: Opinion shall be Conscience; Error, Conscience;
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the swallowing of widowes houses, Conscience; as twas with the Pharisees.
the swallowing of Widows houses, Conscience; as it with the Pharisees.
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Fourthly, when Conscience is made a knight of the poast, and must beare witnesse to any vntruth, to any villany:
Fourthly, when Conscience is made a knight of the post, and must bear witness to any untruth, to any villainy:
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thus when men cannot tell what to say, they appeale to God and Conscience.
thus when men cannot tell what to say, they appeal to God and Conscience.
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God knowes, their hearts, their Conscience beares them witnesse, they'le take it on their Conscience, tis so, not so.
God knows, their hearts, their Conscience bears them witness, They'll take it on their Conscience, this so, not so.
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O the fearefulnesse of these practices!
O the fearfulness of these practices!
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how terrible haue Gods strokes bin vpon such in all ages? and what can we looke for lesse,
how terrible have God's Strokes been upon such in all ages? and what can we look for less,
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then misery in this course? First, a man must be an old and bold offender,
then misery in this course? First, a man must be an old and bold offender,
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before he can dare thus to affront Conscience. Secondly, it cannot be safe thus to abuse so great an Officer as conscience is.
before he can Dare thus to affront Conscience. Secondly, it cannot be safe thus to abuse so great an Officer as conscience is.
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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?
Thirdly, who can express the terrors of Some Saints, now upon record, who (notwithstanding) never were so daring? and if they did swear under smaller Abuses of Conscience, how shall these bleed?
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I now come to perswade euery man to make good vse of a good thing, a good Conscience;
I now come to persuade every man to make good use of a good thing, a good Conscience;
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for the abuse of best things is euer worst:
for the abuse of best things is ever worst:
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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:
and a good Conscience is in the rank of best things, It is a wonderful mercy in God, to match us with so near a friend, so true a Counsellor:
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let vs thankefully consider to what vses a good conscience may be put, and accordingly emproue it.
let us thankfully Consider to what uses a good conscience may be put, and accordingly improve it.
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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.
We will not run into the road of conscience in general, but confine our selves to a good Conscience, which is so termed in a double sense.
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First, Its good formally in its constitution. Secondly, effectiuely in its execution: as a Clocke is good when it is made well and goes well:
First, Its good formally in its constitution. Secondly, effectively in its execution: as a Clock is good when it is made well and Goes well:
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first, the Conscience is good in its selfe, when it is fitted for its proper acts and vses:
First, the Conscience is good in its self, when it is fitted for its proper acts and uses:
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the proper and immediate act and vse of Conscience, is to know that it knowes,
the proper and immediate act and use of Conscience, is to know that it knows,
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as Salomon speakes to Shimei, and as wee vulgarly say, I know what I know well enough. This the generall.
as Solomon speaks to Shimei, and as we vulgarly say, I know what I know well enough. This the general.
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The particulars of this knowledge are, first, conscience knowes what we be: secondly, what we doe:
The particulars of this knowledge Are, First, conscience knows what we be: secondly, what we do:
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what we be spiritually (not naturally) and in what tearmes we stand with God;
what we be spiritually (not naturally) and in what terms we stand with God;
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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:
whither we bear his Image, be in his favour, yea, or no? what we do either for substance or quality, good or bad, either in times past, present, or to come:
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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:
these things Conscience was made for, and these the conscience, when it is good, does know, to wit, both tree and fruit in the inward and outward acts thereof:
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and hence it is, that we are so often inuited to talke with our selues;
and hence it is, that we Are so often invited to talk with our selves;
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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.
and hereof grows that inward confidence and enjoyment, that the soul hath of it self, wherein it resembles its Maker, who Takes full contentment in himself from his full understanding of himself.
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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;
The second act of a good Conscience is speaking or manifesting good to us, being good in it self, it gives us endue information touching our selves;
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as a cleere glasse represents a true face: and heere are two acts also:
as a clear glass represents a true face: and Here Are two acts also:
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First and more immediately it reports things as they be, which is called witnessing or giuing in euidence:
First and more immediately it reports things as they be, which is called witnessing or giving in evidence:
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thus the person being vnder mercy, it tels him so much, hauing already done well, or hauing good things in agitation, it saith so.
thus the person being under mercy, it tells him so much, having already done well, or having good things in agitation, it Says so.
av dt n1 vbg p-acp n1, pn31 vvz pno31 av av-d, vhg av vdn av, cc j-vvg j n2 p-acp n1, pn31 vvz av.
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Contrarily, when things be not right, Conscience speakes as it finds them, and heerein it doth well;
Contrarily, when things be not right, Conscience speaks as it finds them, and herein it does well;
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for we speake of a Morall, not Naturall good: and morally that Conscience is good, that speakes the truth how-euer it be:
for we speak of a Moral, not Natural good: and morally that Conscience is good, that speaks the truth however it be:
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as thats a good glasse that reports blemishes (if such) as well as beauties;
as thats a good glass that reports blemishes (if such) as well as beauty's;
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a good Witnesse that speakes the truth, though not what pleases. Secondly, Conscience strikes vpon the affections, and doth some execution vpon the offender;
a good Witness that speaks the truth, though not what Pleases. Secondly, Conscience strikes upon the affections, and does Some execution upon the offender;
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for from information of estate, arises either certainty of hope or despaire:
for from information of estate, arises either certainty of hope or despair:
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as the euidence comes in guilty or not guilty, and from information of workes, different affections and motions answerable to their different natures:
as the evidence comes in guilty or not guilty, and from information of works, different affections and motions answerable to their different nature's:
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from things well done, comes comfort, ioy, boldnesse, &c. ill done, shame, feare, sorrow, remorce:
from things well done, comes Comfort, joy, boldness, etc. ill done, shame, Fear, sorrow, remorse:
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from things well intended, courage, resolution, confidence, &c. ill meant, (for the future) iealousie, repining, recoyling,
from things well intended, courage, resolution, confidence, etc. ill meant, (for the future) jealousy, repining, recoiling,
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as an horse that would and would not leape a ditch.
as an horse that would and would not leap a ditch.
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In the former respect, Conscience is compared to a Witnesse, in this, to a Iudge and executioner.
In the former respect, Conscience is compared to a Witness, in this, to a Judge and executioner.
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Now this being the vse of Conscience, wee must employ it to these vses;
Now this being the use of Conscience, we must employ it to these uses;
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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;
namely, repair to Conscience, ask its Advice, receive its report touching our Persons and actions, hear what it can say for or against us now;
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for once it must passe a verdict vpon vs;
for once it must pass a verdict upon us;
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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.
and when we have its testimony, we must either appeal to an higher Court (if we can show an error) or fit down by its sentence, stop, where it Says stop, work, where it Says work, Fear, where it Says Fear, hope, where he gives hope, restore, where it Says, restore.
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Howbeit, that our speech may be more fruitfull, know we that in foure cases especially, we are to consult and vse Conscience. Howbeit, that our speech may be more fruitful, know we that in foure cases especially, we Are to consult and use Conscience.
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First, when wee are in consultation about things to be done, or beleeued;
First, when we Are in consultation about things to be done, or believed;
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in this case it is not amisse to aduise with others, but in no case must Conscience be omitted.
in this case it is not amiss to advise with Others, but in no case must Conscience be omitted.
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I may easily deceiue others by ill stating of the question, adding, or altering, or suppressing, as affection leads me:
I may Easily deceive Others by ill stating of the question, adding, or altering, or suppressing, as affection leads me:
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againe, a man may finde so many men, so many mindes oftentimes, so different are their apprehensions and affections.
again, a man may find so many men, so many minds oftentimes, so different Are their apprehensions and affections.
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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.
But a good conscience is one and the same, and that uprightly consulted, can say more to my affections and intentions, more to the practical part, then all the world.
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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:
Therefore use Others if you please, but make use of your own hearts, Else your practice may be corrupt, when Others counsel is good. Here forget not these rules:
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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.
First, pretend not Conscience, where Conscience is not the matter. Secondly, be resolved of what thou dost in thy self, or Else forbear till taught, if thou Mayest.
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Thirdly, walke by thine owne light, not other mens;
Thirdly, walk by thine own Light, not other men's;
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ground thy practice vpon Conscience, Conscience vpon Word, not vpon Man. As for cases here incident, we passe them now.
ground thy practice upon Conscience, Conscience upon Word, not upon Man. As for cases Here incident, we pass them now.
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Secondly, when we are vpon a selfe-triall, and the question is, either of our state, or our doings, or opinions, consult conscience;
Secondly, when we Are upon a Self-trial, and the question is, either of our state, or our doings, or opinions, consult conscience;
ord, c-crq pns12 vbr p-acp dt n1, cc dt n1 vbz, d pp-f po12 n1, cc po12 n2-vdg, cc n2, vvb n1;
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for that is the best created examiner. And here let the maine worke be, to sinde out the maine point;
for that is the best created examiner. And Here let the main work be, to sinde out the main point;
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Am I Gods childe, in state of grace, yea or no? This much imports vs;
Am I God's child, in state of grace, yea or no? This much imports us;
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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.
for as Satan founds all particular temptations upon this (If thou be the ton of God) so all our particular comforts and assurances hang on this pin.
c-acp c-acp np1 vvz d j n2 p-acp d (cs pns21 vbb dt n1 pp-f np1) av d po12 j n2 cc n2 vvb p-acp d n1.
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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,
Therefore, Here, hover not, but hold Conscience to it, Either I am, or am not God's What am I? What am I? Leave not this unresolved by Conscience,
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as many doe, who hearing of a certainty attaineable, and of some generall notes of saluation from the Word;
as many do, who hearing of a certainty attainable, and of Some general notes of salvation from the Word;
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presently build considence to themselues, sometimes vpon weake principles, sometimes vpon false applications, neuer consulting Conscience,
presently built confidence to themselves, sometime upon weak principles, sometime upon false applications, never consulting Conscience,
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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;
and then when Conscience is awakened, they Are miserably plunged. beloved, it is not so easy a matter to assure salvation as most men think;
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we are not all out of their mindes, who deny it possible, without extraordinary reuelations, and who hold it sawcinesse to auouch it;
we Are not all out of their minds, who deny it possible, without extraordinary revelations, and who hold it sauciness to avouch it;
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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.
yet we must tell you, that the difficulties Are more then a few, and it concerns us much to deal much with Conscience about this point.
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For faith whereby wee beleeue saluation is one thing, and euidence whereby wee feele it another;
For faith whereby we believe salvation is one thing, and evidence whereby we feel it Another;
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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:
there we must cleave to the promise, but Here we must confer with Conscience, as Saint Paul does, he was strongly persuaded (by the lesuites leave) of his salvation and uprightness:
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but what are his grounds? First, his Conscience was and had beene good in all:
but what Are his grounds? First, his Conscience was and had been good in all:
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secondly, his bent and resolution for the future was right; hence he did, hence we must assure our estates.
secondly, his bent and resolution for the future was right; hence he did, hence we must assure our estates.
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Secondly, as we must examine Conscience about our estate, so also about actions past;
Secondly, as we must examine Conscience about our estate, so also about actions past;
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was this well? did I well? said I well? otherwise there may be deceit:
was this well? did I well? said I well? otherwise there may be deceit:
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For first, many matters lye hid from men, with their circumstance: secondly, the motiues that set the wheele a going vsually doe;
For First, many matters lie hid from men, with their circumstance: secondly, the motives that Set the wheel a going usually doe;
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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.
Here then happy is he who condemns not himself in what he hath done. Thirdly, when slandered, censured, or accused, whither by men or Devils.
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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,
Thus Job, when Satan Accuseth, when Friends do, foes do, when good men do, and bad men do, he repairs homeward, Cast up his books,
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and finding all right, hee triumphs in his Conscience, and weares their libels as a Crowne.
and finding all right, he Triumphos in his Conscience, and wears their libels as a Crown.
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Like vse must we make of our Consciences, when accused; first, see whether the charge be iust; if so, reforme, amend:
Like use must we make of our Consciences, when accused; First, see whither the charge be just; if so, reform, amend:
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secondly, if not so, cleare thy selfe to men, if worth while, and if they will be satisfied;
secondly, if not so, clear thy self to men, if worth while, and if they will be satisfied;
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if not, enioy thy selfe, and thine owne innocency. Here the rules be two:
if not, enjoy thy self, and thine own innocency. Here the rules be two:
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first, if thine owne heart condemne thee, reioyce not against the truth, though all the world applaud thee:
First, if thine own heart condemn thee, rejoice not against the truth, though all the world applaud thee:
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secondly, if (vpon a true search) thy heart acquit thee, neuer for sake thine owne innocency:
secondly, if (upon a true search) thy heart acquit thee, never for sake thine own innocency:
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Let not men, nor diuels, nor frownes, nor censures robbe thee of thy comfort, but set this wall of brasse against all,
Let not men, nor Devils, nor frowns, nor censures rob thee of thy Comfort, but Set this wall of brass against all,
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as Paul. Say what you will, my conscience is good, and I make this good by these and these proofes.
as Paul. Say what you will, my conscience is good, and I make this good by these and these proofs.
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Fourthly, when wee become suiters to God and man for assistance, being affronted by men and diuels,
Fourthly, when we become Suitors to God and man for assistance, being affronted by men and Devils,
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and seemingly deserted of God and man, then we must flye to Conscience, as Paul doth,
and seemingly deserted of God and man, then we must fly to Conscience, as Paul does,
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and Dauid, and all the Saints;
and David, and all the Saints;
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now calling vpon God, as Hezekiah, O Lord, thou knowest I haue walked, &c. Now vpon Christians,
now calling upon God, as Hezekiah, Oh Lord, thou Knowest I have walked, etc. Now upon Christians,
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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.
as Paul, Pray for me, for I have kept a, etc. Now upon our selves, with David, Why art thou cast down, Oh my soul, etc. There is truth in thee, bear up.
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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:
And this not only for the present, but for future times, when we Are threatened as the Apostles were, with many storms, with much hardship: First, make good thy Conscience:
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secondly, rest in the comfort thereof;
secondly, rest in the Comfort thereof;
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for come what will come, if we bring a good conscience to a good cause, these two bladders will hold our heads aboue water.
for come what will come, if we bring a good conscience to a good cause, these two bladders will hold our Heads above water.
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My brethren, till wee haue tryed, we cannot conceiue what the comfort, courage, strength and resolution of a good conscience is;
My brothers, till we have tried, we cannot conceive what the Comfort, courage, strength and resolution of a good conscience is;
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make vse of it, enioy it, and enioy your selues, your estate, all persons, all things, all times;
make use of it, enjoy it, and enjoy your selves, your estate, all Persons, all things, all times;
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onely be sure, first, that Conscience be regular, that is, that it speake Law, and sentences all according to the Word written.
only be sure, First, that Conscience be regular, that is, that it speak Law, and sentences all according to the Word written.
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Secondly, that it speake the whole truth written, and nothing but the truth:
Secondly, that it speak the Whole truth written, and nothing but the truth:
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Conscience hath nothing to doe with secret counsels, that must speake to the action or present estate;
Conscience hath nothing to do with secret Counsels, that must speak to the actium or present estate;
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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.
but for reprobation or final destruction; that conscience can say nothing to, as not revealed; it hath nothing to do either with absolute condemnation, or absolution.
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Let it keepe it selfe within its Spheare, and let me keepe my selfe to my time. FJNJS.
Let it keep it self within its Sphere, and let me keep my self to my time. FINES.
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