S. PAUL'S CONFIDENCE DELIVERED IN A SERMON before the JUDGES of ASSIZE.  
By Robert Harris.  
LONDON, Printed for JOHN BARTLET, at the gilt Cupin Cheapside, 1628.   

S. PAUL'S CONFIDENCE.  ACTS 24.16. 
And herein do I exercise myself to have always a Conscience void of offence toward God, and toward men.  
THe words read were uttered by Paul; the place where, was 1. Caesarea, 2. the judgement hall: the time when, when Tertull us the Orator had made a bitter invective against him; the manner how, by way of Apology and Defence, being deeply slandered. The order of them is thus: 1. he wipes away the Lawyer's aspersions in particular, 2. gives account of his life in the general. And here (for here lies our business at this time) he doth two things, 1. he gives us a sum of his Faith, verse 14.15. 2. of his Life, 16. In point of Faith and Profession Paul and we agree, in Life & Practice we are far wide; & therefore we will dwell upon that this hour. This verse than contains the brief and map of Paul's life; where first note his action (exercise) Secondly, the subject of it, Paul's self. Thirdly, the object of in his conscience. Fourthly, the end of it, to have it void of offence in all cases, towards all persons.  
For the First, Pàul doth, as Solomon bids him, set his bones to work, and all his strength. Time he neither idles nor sleights, but uses both diligence, skill and constancy together; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for all these are wrapped up in his word.  
For the Second, He thought it best husbandry to till his own ground, best policy to be wise for himself, and to keep home; and therefore he takes himself to task, and becomes his own Physician.  
And in the third place; because 'tis as good do nothing as nothing to the purpose, he makes choice of a good subject to work upon (conscience.) Conscience is a thing much talked of, but little known, and yet less practised than understood. I mean not a school Lecture, or Philosophical Discourse; yet must I expound my Text. Conscience is considered two ways; one way by Philosophers, another way by Divines. Philosophy and natural Learning bring us thus fare acquainted with the nature of Conscience: i. the Masters hereof (for the most part of them) make the soul a building consisting of many rooms; some higher, some lower; whereof the highest is the understanding. This understanding is either speculative, containing some general notions and principles of truth; or practical, containing the like principles and axioms of good things: for at the first there were (nay still there are) some general principles, belonging partly to knowledge, partly to practice, left in the soul of man. Now to this latter, belongs (in their judgement) Conscience, whose office is to reason and discourse; and therefore belongs to the understanding: And its work lies about that which is good or bad, at least doable; and therefore belongs to that part or respect of the understanding which is termed practical.  
In this, there is considerable, 1. the nature, 2. the working of Conscience. The nature; so they conceit of it, as of a natural faculty in the understanding only or chief. For the working, it accomplishes its own operations, and drives them to an issue by discourse, thus; That which I would not have done to me, I must not do to others: I would not have wrong done to me; therefore etc. This conclusion, is a conclusion of Conscience; & for the premises they have in their distinct discourses several terms: but of them enough.  
2 For Divines; We may distinguish them into two forms: i. some are pen men of holy Writ, some only of private books. These latter are not so attentive to the term as to the thing; and therefore they call sometimes the power of so reasoning, sometimes the whole reason and syllogism, sometimes each proposition apart, sometime the effect and consequent following such an application and conclusion, by the name of Conscience. But now come to the inspired Prophets and Apostles, and there the word is used (as other words of like nature in like cases are) two ways; 1. more strictly and properly, when it is joined with other faculties of the soul, 
Cic. pro Cluen. dixit conscientiam mentis nostrae etc.  as Tit. 1.15. 1 Tim. 1.5. In the first it is differenced from the mind, in the latter from the will. 2. More largely, when 'tis put alone; and so it stands for the whole heart, soul and spirit working inwardly upon itself by way of reflex. So the Hebrews generally spoke, making heart, spirit, soul, conscience, all one, especially the two former. So john speaks in his first Epistle. Thus the word is here used, being referred both to God and man. Paul's conscience, heart, and spirit, sound one and the same thing in this place; the difference at the most is but in the manner of considering.  
Well, what would Paul with his conscience? he would have it void of offence: he would go an end in the ways of God, without halting, without stumbling; for that's his allusion. A wise Traveller, in a rough way, is loath to offend his foot, lest that offend him: Paul is the same for his conscience; by no means would he wound that, lest that should wound him. Hence his study to keep his Conscience void of offence: Offence 1 say, first passive: whereby his spirit might be grieved; secondly, active: whereby his spirit might grieve either himself or others unseasonably. This was his study, & thus inoffensive & strait he would be with all persons (God and Man) so that his Conscience should not be upon him for faltering with either, and (in all cases, by all means, or at all times) as his words may indifferently be construed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus lived Paul at last, who was so wild at first: why should we despair, having the same Chirurgeon? But of the Words so much. Now for Instructions: yourselves see many, let me commend the main unto you, and bind up all in this one.  
Doct. Christians must have a special care of themselves, that they do not in any thing offend their own consciences. To keep the conscience from offence and hurt, must be the task of every Saint. Look how chary a proud woman is of her beauty, a wise man of his eye, a weak man of his stomach; so (and much more than so) should a Christian man be careful of his conscience, of his heart. Will you precept for this? Solomon speaks home, Pro. 4.23. Above all watchings watch the heart etc. That's the tower that commands, and Conscience is one of the jewels that's there lodged. Will you example? One Paul is sufficient: He was once averse enough, but after conversion (in point of faith) he was all for Christ, (in point of life) all for conscience, c. 23. Heb. 13.18. 
Acts 23.1. & 2 Cor. 8.28.  Will you reasons? There are enough both for the one and the other, namely, for heeding, the conscience first; and each man his own next. For the first, we will out of many cull but two reasons.  
Reas. 1. Give the conscience content and rest, and it will pay thee a hundred fold, and prove to thee, (next to God its Master) the greatest friend in the world: i the trucst friend; whereas others are sometimes too short in reproofs, sometime in comforts; mutter and will not speak out, but think more than they'll say, and say more to others than to thy face; this friend Conscience (if thou deal friendly with it) will deal friendly with thee. This will round thee in the ear, and say, This is well, however it be taken; & therefore be not discouraged: this is naught, however applauded or painted; it is stark staring naught, pride, hypocrisy, etc. therefore amend. Ah (brethren!) as no friend lies so near us, and can sound us so well as couscience, so none will deal so plainly with us, if we do not offend it.  
2. Conscience is the fastest friend in the world. Others go and come, and stand afar off, now at hand, now I know not where; but conscience is no starter, its never from our fides, out of our bosoms: in rides with us, it sits with us, it lies with us, it sleeps, it wakes with us: & as it can say much from God and of us, so it will if not offended.  
3 The sweetest friend in the world. A good cheerful heart (saith Solomon) is a continual feast. Oh than a satisfied and pacified conscience, what is that? what joys be those which will carry a man out of the earth, and make him say, Though I have wife, children, friends, wealth, house, health, ease, honour, etc. after my own heart, yet these are nothing to my contentments within? What joys those that will make one, sing under the Whip, at the Stake, in the Flames a Oh Conscience, thou hast a special gift in comforting, that canst make the patiented laugh when the spectators weep; and carry frail flesh singing and rejoicing through a world of bonds, rods, swords, racks, wheels, flames, strappadoes! these joys be strong, unspeakcable indeed, this peace passing man's understanding etc. Phil. 4.  
4 The surest friend in the world. Other friends love not to come to a sick man's bed side, or if so, they cannot abide to hear his groans, to see a dead man, at the most they can but follow one to the grave: but Conscience will make one's bed in sickness, and cause him to lie the softer; will stand by him when he groans, and do him comfort; will hearten him upon death, when its coming; and say, Thy Redeemer lineth; will whisper to him when departing; and say, Thy warfare is accomplished; will lodge the bodre in grave as in a bed; man the soul to heaven, and make him able to look God in the face without any terror: So fast a friend is this, that when riches, husband, parents, friends, breath, life; nay, patience, hope, faith, have left us, in some measure, this will not leave us. And would not such a friend, a friend so true, firm, kind, sure, be much made of; shall such a one be offended.  
Reas. 2. The conscience offended becomes the sorest enemy. The greatest friends are bitterest foes when once divided: no wars to civil, to domestical wars. The nearer the worse: and the conscience is nearest; and therefore (if an enemy) the heaviest.  
For this enemy is, 1. uhavoydable. Others may be kept off with strength, or put off with skill: but so will not conscience; no bars, no bolts, no bulwarks, can keep that from thy table, thy bed. 
Dan. 5.5.  Belshazzer may sooner keep out ten thousand Medes, than one conscience: That will pass through all his Officers to his Presence; and in the face of his Nobles and Concubines arrelt him, and shake him in despite of his security. Nor will this watchful. Officer be bobbed with a bundle of distinctions and cuasions. When God sets it on work, it marcheth furiously like john, and will take thee up with his answer; What peace so long as thy whoredom and sins remain: As there's no respondens like conscience, so no obiector like to that. A man may make a shift with a wrangling Sophister, with the Devil himself, better than with his conscience. For no Devil knows that by me, which I do by myself: And the conscience shall have hearing when the Dinel shall not; for conscience is the King's Solicitor, and speaks for the great King.  
2. This enemy is unsufferable: it strips us at one stroke of all other comfort. A sick stomach makes one weary of his bed, chair, chamber, house, meats, drinks; yea, that meat that before much pleased, now increaseth his sickness. So doth a sick conscience; it takes away the relish of all natural comforts, of all spiritual exercises and ordinances; and makes one a burden and terror to himself. 2. it fills one full of horrors and unhappiness. A wounded spirit who can bear? the Stone, Gout, Strangury, who can bear? Yes, etc. But when the pillars are shaken, that which should bear up all is wounded, when the heaven's fight against a man, and a pour creature must wrestle with infinite justice, power, etc. oh how hard is this? The wrath of a King is terrible, the rage of Seas, of Fires, of Lions, but still here is creature against creature, weak to weak; but who knows the power of God's anger, Psul. 90? Who can stand before that consuming fire? not Men, not Mountains, not Angels. The terrors of God and anguish of spirit casts the Devil himself into a frenzic, and makes him mad; nay, a wounded spirit made the Heir of all things utter his griefs in these sad terms (My God, my God, etc.) That which a thousand mocks, ten thousand prisons and persecutions could not have done; this one alone, when nothing else ailed him, was able to effect: and therefore good reason have we to guard this part, and to give our spirits no occasion of grief. And for the first, these Reasons shall serve the turn.  
Now touching the second. Every man must keep his own vine, and please his own conscience. Why; Hold still whilst I pour in these? Reasons, because I am in haste. 1. 'tis fit that every one should be beft seen in his own Book: and 'tis a thousand pities, that in this bookth age, this Book of Conscience is least studied. 2. This is a mearestone that divides the Christian and the Hypocrite. The Hypocrites knowledge runs outward and fromward, the Christians looks inward and reflects upon is self: the once is science, the others conscience, the one leaves to be doing with other men's consciences, the other with his own. 3. Here's the trial of a man's wisdom. He that's wise, saith Solomon, will be wise for himself, and, The righteous hath care of his own soul. 4. This watching at home, keeps out pride, judging in businesses abroad, makes one quiet with others, tame in himself, low and base before God in his own eyes. But we must away. 5. He will be a sorry Physician to others that hath never practised upon himself in this kind, etc.  
Use. 1. Here's matter of complaint and chiding. I told you at first, that wear of Paul's Faith, not of his Life. 'tis true in this sense: Paul professed the truth of Christ, so do we; he called upon God's Name, so we; he gave assent to the Word written so we; he apprehended a life to come and resurrection, so we: But now Paul dwells, non in protestations and speculations; but he comes to practicew to conscianee: here we leave him. In this age, consciecce is used as love is; We spend all in words, and send it away in compliments; we keep none our sehues; we have (our. exercises) now; but they are exercises of body, of estate, of wit, of memory, of learning, they he not exercises of conscience. No sooner can you name the thing before some kind of Scholars, but they are presently disputing, What think your. Is conscience, an act, an babit, or a faculty, or the whole soul with its eyes inward? or what is it: They spend the time in defining it, rather than, in resining, and reforming of it. Here of comes it, that when they are sent for to a sick patient, reat; they be as fare to seek, as that Physician who hath read much, but practised nothing: and for the many; once mention conscience, and they will quickly put you by with a rude Proverb, That conscience was hanged a great while ago. Thus the term is now grown odious, the thing itself a mere stranger. Certainly, 'tis few men's exercise to study conscience; their (own) conscience. Indeed Flies are busy about others sores, & so is the world about others consciences. Every one now is a master, nay one man is many masters. 
law. 3.1.  He will sit and keep Court in the conscience of a thousand; Lord it over his brethren, his betters; judging all callings, all professions, all consciences, but his own. I will dot spend breath upon such as bark at all good, because they would have none in the world. I wish that all the pains of some Professors were not speat in this; even in rifling others consciences, rather than their own. Religion, religion is something else than a judging of other men. After mere, the heat should repayne homeward; not fly as fare off from the heart and stomach, as the body will bear it: and when we have heard a Sermon of conscience, we should recoil upon ourselves, with, What have I done? or, What shall I do? not look upon another, and carve all to him; much less fly upon them who stand as fare off us, as the King hath land. Oh men unwise, who are more troubled with others diseases than their own; and more desirous of peace in their neighbour's houses than at home. Well, Paul would have been sorry to see his neighbour suffer shipwreck: but yet he is most chary of his own vessel, lest that should dash and receive some bruise: by no means would he have his conscience offended. But out upon such Christians as this age brings forth; fear of man, hope of gain, love of honour, of case, of favour, will make them run over their conscience and all God's mounds. Rather than the man will endure the frowns of his Master, the wise of her husband, the tenant of his Landlord, he will lie, cousin, swear, run, ride, do any thing on the Sabbath: nay, for one pound, shilling, groat, penny, you may hire a man to gash his conscience; so little care have men of giving it offence. But how fare stretches Paul's care? To all cases, to all persons. To all: To all certainly, at all times: first, towards God, secondly, towards man. Towards God: Mark this all ye Civilians, that cry out as Nabuchadnezzar, Dan. 3. of disorder, so ye of Conscience, What conscience, what conscience? when you are worst yourselves. A good conscience must begin with God; you neither begin nor end there. A mecre carnal civil man is all for man, nothing for God: he pays men their own, life's quietly and fairly to the world-ward, and therefore thinks himself a man of conscience. But what conscience is in this, to deal well with the subject and not with the Prince? What conscience in breaking the first article of agreement between God and man, which is, to know him? What conscience, to dwell in God's house and pay him no rent; to enter into bonds, and never think of payment; to smite God with oaths for man's oft fences; to steal away time from God, when he hath given us much? Show me a mere carnal civil man that makes conscience of the first, second, third, or fourth Commandment; of gerting knowledge; of setting up God in his house; of forbearing an oath; of keeping the Sabbath, etc. Verily, where there is no God, there can be no confidence: And such a man is without God in the world.  
For the second, Paul's conscience reached to men also. Let all Professors (as they willbe called) note this, A good conscience gins with God, but ends in Man. A conscionable man, as he must be a professor, hearer, lover of the Word, a keeper of the Sabbath, a zealous observer of the first Table: so must he be a peaceable, just, sober, free, kind, honest man, and deal squarely with all men. Thus it should be: But O times, O manners! now Profession is become loathsome, and, to say the truth, the behaviour of many is such, that it would make an vnsettled man call into question all Profession, all Religion, all Conscience almost. We talk of Conscience, but where is it: who makes conscience of his words? who of his bargains? who of his place or promise: Every man cries out of other: but who discharges his own part? We have a saying in God's Book, He that provides not for his kindred, is worse than an Infidel. What cares the rich if his poor kinsman starve? We have a precept, Husbands love your wives: What conscience is made of this? We have a commandment Speak not evil of the ruler: We have a charge, Do good against evil: A charge, Toil not to be rich, Defraud not, Whisper not, etc. A command, Be rich in good works: Fashion not yourselves to the world: What  say to these things? Is there a conscience at all: Any ceraintie in the Word at all? Any heaven, any hell? What do we mean thus to slubber over matters: If we believe nothing, mean nothing in good earnest, why do we dissemble: why forbear we any thing? If we be in earnest in one commandment, why not in all? If in one thing, why not in every thing, as Paul was? He was still like himself, at all times, in all cases. We have our reserved cases. One willbe a Christian, and a man of conscience: but he hath his infirmity; he doth nor love his wife. Another will be your hearer: but he must live by his trade. A third will be your convert, so you will help him to above ten in the hundred: the just rate he likes not, it sounds like. Usury; but as much above as you can, with a good conscience. A fourth will give something to a Preacher, upon condition he may bear the Preachers purse, and be his Farmor. A fifth will ride with you from morning to night; so he may hold his finger still in other men's sores. Away, Hypocrites, away, make no mote profession, talk no more of it, till you mean to be honester men; either show us Paul's conscience, or none. If you cannot reach this here; yet you must that there, Heb. 13.18. Desire to live, etc. else there is no truth in you, no comfort for you, no heed to betaken of you, down you will when a little pressed, like a hollow wall.  
2. All ye of Paul's Profession, use this exercise, cease from others; begin with yourselves; travel not so much for good houses, good liuings, good faces, good heads, as for good consciences; seek not so much the favour of the world, the countenance of Princes, as of your own conscience. Here study, here sweat, here labour to be throughout blameless. Oh the peace of a quiet and well pleased conscience is great! the boldness of him that hath it, is great; he eats well, sleeps well, dwells well, life's well, he is in much safety, he can hold up his face joyfully before a world of accusers. So is not the unconscionable: Every bush is a man, every man an enemy, every leaf an executioner. A sound of fear is in his ears, and the noise of troubles makes him ask, Who can stand before a continual burning? As for liberty, that's lost: he must not speak against others, lest they stop his mouth: he must be a servant to every one, of whom he would borrow a good word. For the purpose: Say a man be covetous; how must he crouch to every one for his word? how many apologies and excuses must he drop at every door? whereas a good conscience concludes, I have done my best; and now let them say their worst, I will wear it as a Crown. Well then, sith so many sweet things be bound up in conscience; peace, comfort, courage, liberty; esteem it highly, & resolve with Paul, I had rather dye than lose my rejoicing this way. Lose it if you will not, take up his exercise, and keep it from offence. Which that you may do, I will show you these things.  
1. What it is to offend the conscience: 2. what be the degrees of this offence: 3. what the means whereby: 4. what the remedies: 5. what the lets in the use of these remedies.  
First, to offend the conscience, is to trouble the welfare of it. The foot is then offended, when the health of it is impeached, and the exercise of it hindered, that either it cannot stir at all, or not straightly, and with any ease. Think the same of conscience: the health of it stands in three; 1. in the clearness of it: 2. in the goodness of it: 3. in the liveliness and sensibleness of it; as 'tis in the eye: the clearness of it is double, 1. oppesed to ignorance and delusion: 2. to hypocrisy and falseness. The goodness of it stands in the quietness and peace of it: And thereto is opposed, 1. a troubled conscience, and, 2. a benumbed conscience. The tenderness of the conscience, is its quickness in apprehending its own estate, and judging of its own doings: Whereto is opposed 1. a sleepy, 2. a dead and seared conscience. When any thing is done or left undone, whereby the clearness, quietness, or working of the conscience is any way impeached, than conscience is offended.  
Secondly, the degrees of these offences are diverse, as a man may more or less wound his foot against a stone. 
V notes on Pron. 18.  1. there is a tempting of the conscience: when a man unresolued of the lawfulness of a thing, venter's upon it as upon meat never tried before: 2. a wounding of the conscience: when a man for fear, hope, etc. doth a thing against knowledge: 3. a kill of it: when he trade's in known sins, of purpose to pave and brawn his conscience.  
3. The means, whereby the conscience comes to be offended, is double: 1. when we are wanting to it: 2. when wrongful to it. Wanting, when we do not watch and save the conscience, as we do the eye from dust. 2. When we do not speedily look to wounds, if any. If any thing breed in the eye, it may soon be lost: The conscience is a vessel that must be washed daily (as dim eyes be) and that by Repentance and Faith.  
3 When we do not establish the heart and conscience. A weak child soon stumbles, unless upheld; so conscience. This must be upheld first, by grace, secondly, by conference etc.  
2 Wrongful to it; 1. when we hinder the work of it: for every thing delights in acting its own operations: 2. when we force sin upon it against light of nature or grace, especially gross sins.  
4 The remedies: 1. Pacify it; not by daubing etc. but by God's means. 1. The sin offending must be reversed; as meat that will not be digested: it sticks as an arrow in the flesh, that must be plucked out by repentance and satisfaction. 2. Christ's blood applied, the only salve for a sick soul. 2. When reconciled, peace must be maintained. Here take these rules: 1. do nothing wilfully against conscience; 2. nothing doubtingly when resolution may be had; 3. nothing blindly: for meat unwittingly taken, may after trouble.  
5 Thus you see directions. To the end that you may practise, remove 1. lets; which are of two heads: 1. want of will, 2. want of skill. The first arises from three wants; 1. of faith, as if the course were unprofitable, 2. of love to God's truth, man, etc. 3 of truth and uprightness: we had rather be hypocrites than otherwise etc. See all, 1. Tim. 1.5. 2. Want of skill; which arises 1. from want of understanding the Word, 2. want of experience, 3. want of exercise etc.  
Then sith in this vessel (Conscience) lies all our treasure, faith, life itself, etc. therefore preserve it well, get over all difficulties, help faith, love, truth etc. use all means etc. follow Paul till thou canst say with him, I desire to keep a good Conscience.  
3 Apology for such as stand upon Conscience. These are the world's fools; but 'tis no matter, they are Gods jewels and delight: and when they stand, as Paul, before the judgement feat of man, nay of God, they shall find a good conscience a better breastplate and buckler than a world of wealth. Only be sure of this; 1. that tis conscience. There be two things in the world that look a little like it, but are not conscience: 1. Custom, which breeds in blind men, Popish persons, and most unregenerate men, who have had good breeding, a kind of trouble and regret; which is no more conscience than the aching of the stomach when it wants its set meals. 2. Prejudice and conceit, when a man upon some presumptions and probabilities hath pitched upon a conclusion, (either for or against a thing) and will not be removed. True Conscience differs from both these: For first, that knows it ground; secondly, that ground is some Scripture: which because it may be haply mistaken, therefore conscience is ever teachable, as willing to hear as to speak, to lay down as to take up an opinion. Not so the other: they are violent if opposed, and every man that thinks not as they think, wants judgement, or truth, or both. 2. This conscience must be clear towards God and man, and have both it eyes. What hath the hypocrite to do with conscience? A man of conscience must and usually will be suitable and throughout orderly; though I doubt not, but that there is a partial hypocrisy, as well as ignorance in some men at all times, and in all men, even in Saints, at some times. 3. It must be our own conscience, as Paul here speaks: and fourthly, to make an end, a good conscience must be qualified as is heavenly wisdom (for this is a great part of it,) How is that? St. james shows it, chap. 3.17. 1. pure in itself, 2. peace, towards others and itself, 3. moderate, and not exacting extremities, 4. teachable and easy to be persuaded, 5. pitiful and helpful every way. And as it must have these excellencies, so must it be void of partiality in causes and persons; and of hypocrisy between God and itself. And he that hath such a conscience, or labours for such with Paul's exercises, shall hold out his profession, and hold up his face, when a thousand others shall blast and whither.  
FINIS.