TWO SERMONS: WHEREIN WE ARE TAUGHT, 1. HOW to get, 2. How to keep, 3. How to use a good CONSCIENCE. PREACHED IN ALLDERMANBURY Church, LONDON. Not heretofore Published. By ROBERT HARRIS. 1 COR. 4.3. With me it is a very small thing that I should be judged of you, or of man's judgement: yea, I judge not mine own self. LONDON: Printed by T.B. for JOHN BARTLET, and are to be sold at his Shop in Cheapside at the Gilded-Cup. 1630. To the Printer. WHereas you request me to enlarge myself in some passages of my former Sermons touching Conscience, against this new Impression: I have resolved rather to add two new Sermons of the same subject, than to alter any thing in the old, and this I have been led unto upon these reasons. First, because I would have you deal firmly with all men in the venting of Copies. Secondly, because that labour would have been as tedious to me as this. Thirdly, because I have now added something touching the use of Conscience, which my former text would not so fitly bear; My request unto you is double; first, that you would be careful in observing stops, interrogations and distinctions, which neglected, the sense becomes sometimes dark, sometimes imperfect and none ut all, as is tobee seen in some passages of the Sermons on Proverbs and Samuel. Secondly, that you will sever these so from the former, as that who so pleases may have them alone. Thus resting in your care for the due publishing of all, I commend you and the work to the Lords blessing. Hanwell, Oct. 8. Yours, ROBERT HARRIS, TWO SERMONS, WHEREIN WE are taught, 1. How to get, 2. How to keep, 3. How to use a good CONSCIENCE. HEB. 13. 18. Pray for us, for we trust we have a good Conscience in all things, willing to live honestly. OF the Apostles motion so much: Followeth now his reason; where, first, the Assertion, I have a good Conscience in all things:] Secondly, the Evidence and confirmation, I am persuaded:] so upon this ground, I desire to live honestly. The points we note are two: First, the Apostle secures the thing (a good Conscience.) Secondly, he rests in the confirmation of it. From the first this: Every Christian should so order the matter, that he may truly say, Doct. I have a good Conscience: This the thing that must be made good, and assured; to wit, a good conscience. Here, lest it be objected, that the point holds in such as the Apostle was, (Preachers) who must be men of Conscience, not in all; We, must do two things; first, see what warrant we have for the raising; next, for practising of the point. Our warrant for deducing a general from this particular, is fetched; 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, Doct. I have a good Conscience: This the thing that must be made good, and assured; to wit, a good conscience. Here, lest it be objected, that the point holds in such as the Apostle was, (Preachers) who must be men of Conscience, not in all; We, must do two things; first, see what warrant we have for the raising; next, for practising of the point. Our warrant for deducing a general from this particular, is fetched; first, from the end and use of the word in general, namely, our instruction, as appears, Rom. 15.4. and 2 Tim. 3.16. Secondly, from that general precept of this Apostle, Phil. 4.8, 9 Furthermore, brethren, 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, if there be any virtue, if there be any praise, think on these things, Which ye have both learned, and received, and heard, and seen in me: those things do, and the God of peace shall be with you. Thirdly, from the like precedent, Heb. 13.5, 6. Let your conversation be without covetousness, and be content with those things that ye have: for he hath said, I will not fail thee, neither forsake thee: So that we may baldly say, The Lord is my helper, neither will I fear what man can do unto me. Whence the inference is to all from one, joshuah. 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: and therefore, when the Example 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. Now thus stands the case here: First, A man, as he is rational (much more as he is a Christian) is to regard his Conscience. 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; so he Apologises for that, with this, and grounds his persuasion, as much upon his Christian living, as his faithful preaching. Lastly, the precept reaches all, as well as Preachers: and there's as good reason, why we as well as they, should assure conscience. For the first, the precept is no less large, then plain; 1. Precepts first, for getting: secondly, keeping: thirdly, using of a good Conscience. For getting: we are called upon to wash the heart, jerem. 4.14. To wash off all filthiness of spirit, 2 Cor. 7.1. to study universal holiness, 1 Thes. 5. and the end of the Commandment is, a good Conscience, 1 Tim. 〈◊〉. 5. Secondly, for keeping: Salomo●a addresses himself to all and each particular, Pr. 04.23. Thirdly, for using: Heb. 10.22. In all our approaches to God, we must wash the Conscience, as the jews did their flesh and raiment. For the second: 2. Reason. 1. Equity, 2. Necessity, 3. Utility persuade the practice: First, we are dependant, 1. Ab●oaesto. and therefore accountable as well as Paul's; souls we have received, and for a soul and spirit must every one answer: Laws we have also received, and by Law we must be judged; 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; and therefore must have the same thoughts, and care of Conscience: Books must be compared, Gods and ours, Original, and counterpane; therefore we also must have our Books fairly kept, and a readiness. Secondly, 3. A necessitate. there lies the same necessity upon us, as upon Paul's, of securing Conscience: for first, if we look inward, we shall find our hearts as crazy, our graces as feeble, our peace as unsettled, as theirs: and on the other side, our secret guile, and guilt, and pride, and unbelief, as great as theirs. And next, if we look outward; we find the world the world still, that's a Sea, our life a warfare, wicked men as busy with others consciences as ever; the Devil as malicious as ever; troubles without, terrors within, as stirring as ever: in short, as much use and need of a good Conscience now, as 1000 years ago; a Preacher may stand somewhat higher than ourselves, but we are in the same storms, there's none other difference. Thirdly, It will quit cost for us also, 3 Ab utili. to get good consciences: for, these are the preservers of all graces; 〈◊〉 Tim. 1.19. the Conscience is that bottom that contains all our treasure; that casket that holds all our jewels; if this miscarry, farewell faith, hope, patience, courage, truth, all. Secondly, Conscience is the root of all our comfort: the fruit of righteousness (saith Esay) is peace: Esay 32. out of a clear conscience, issue those sweet streams of joy, comfort, etc. Thirdly, Conscience is the antidote against all poy soned crosses; it is the sting that is in our consciences, that steels all our crosses, and makes them stinging; there's little mud raised in the soul, where the conscience is clear and pure. Fourthly, Conscience is the bulwark, Hic murus abeneus est etc. and wall of brass, that keeps off all invasions and assaults, Ephis. 6. By this a man reigns over all tribulations, Row. 8. and is enabled to look flames in the face, Lions 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; 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; the life and heart is filled with sin, after sin comes guilt (from that light that's left) thence tormentful shame, fear, anguish; hence the least noise affrights him, the least crosle stings him, the least danger appalls him; in short, rest there's none, peace none, courage none, comfort none; but conscience rages like an aching tooth: a man eats in pain, drinks in fear; dares not go abroad, dares not go to bed, dares not sleep, lest his dreams should prove terrible; dares not wake, lest his wounds should bleed again, and his watchful cares and fears recoil. By this little said, you see how it imports us all, as well as S. Paul, to conno this lesson, and to say readily, I, and I, and I, and every I, have a good conscience. But all that can be said, is but an empty discourse, and a contemplation far off from the matter; for the truth is, no man can tell what the benefit of a good, what the misery of a bad conscience is, but he who hath felt both; that man is but a stranger to himself, and to conscience, that doth not apprehend a thousand times more, than he can utter in this kind. It suffices to say, that no man knows the badness of a bad, the goodness of a good conscience, but only he that hath felt the weight of that, and worth of this; and he that knows least experimentally & feelingly, knows more than his tongue, face, eyes, hands, bones can utter, though they speak all at once, as usually they do, when Conscience works strongly. But I pass to application; where, first, three sorts come to be taxed: secondly, all to be taught. For first, if all should aim at this, Uses. 1. to say (and to say truly) My Conscience is good, three sorts of men are far wide of the mark. First, they who never trouble their thoughts with conscience at all; credit, wealth, friends they'll secure, if they can: but for conscience, 'tis only a name, a scarecrow to affright children withal; but no wise man will stand upon that: and lest they should seem mad, they plead reason for their practice. Object. 1 First, there's no man living, but he strains and dispenceth with conscience in some things: take me the best Preachers; do not they speak, yield, walk contrary to conscience, in some things? Name me your best Christians: do they not know censuring, envy, etc. to be naught? do not they speak against some sometimes, whom in their consciences they know to be better men than themselves, and so of all the rest? Sol. Thus they plead in the first place: but this is a wilful delusion, for first, What if all the world ran wild? Noth will be Noah, upright in his generation still. Secondly, Is it well to strain? If not, wilt thou be naught for company. Thirdly, Thou art deceived, there is many a Paul, Luk. 1.6. Zacharie, Elizah, that walk in all the Commandments of God, and would not purposely live in the least allowance of the least sin, for all the world. Object. But yet they do so? Sol. First, if upright, they do not so; if they do so, they be not upright: 1 Cor 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. indeed the most upright knows but in part, loves but in part; he may sin, because he knows it not to be sin; he may sin again, being surprised in some one particular, Gal. 6. against his general purpose. Thirdly, he may be yoked as S. Paul was, with those inward buffet that may make his heart ache, and his soul to cry out, Oh wretched man that I am, etc. Rome 7. But if thou thinkest that any upright man can thus resolve, I do, 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; a godly man cannot thus sin, and resolve. Secondly, whoso doth, Vers. ●6. decieves himself, same's 1. If any man seem religious, and make; not conscience of every sin (even to a word) he deceives himself; be not thou so deceived. Object. But Conscience is like the eye; if one begin to salve it, or to meddle with it, there is no end, a man shall never enjoy himself, but there will be scruple upon scruple, fear after fear, sin upon sin; 'tis an endless task to purge the Conscience, I answer, Sol. 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: S. Paul by travel may arrive at this happy haven, first, I have a clear, secondly, I have a good Conscience. Thirdly, dead flesh is not the best flesh, nor conscience awakened, the worst conscience. Fourthly, though Physic for the time stir humours, and plasters cause smart, yet both that and this tend to health and ease: so think of the present troubles and sits of conscience. Object. O, but he that will stand upon Conscience in this age, shall dye a beggar, or be begged for a fool, he shall have tricks enough put upon him, if he be so tender? I answer, first, what if it were so? a man had better fast than ear poison; beg, starve, pine, then sell his conscience: Ask them in Hell, ask them that are upon this rack, they will say so: as for disgrace, I had rather have all the world call me fool, than mine own conscience; and conscience will befool me, if I sell heaven for earth, kernels for shells, pearloes for pebbles. But, secondly, what necessity in this consequence? Why may not truth, and innocency, and conscience, maintain and credit me, as well as lying, cozenage, flattery, baseness? Why should not I think God's ways as good as Satan's? Thirdly, What lost Abraham, joseph, Daniel, Mor●ecai, David, etc. by keeping a good conscience? Verily, if a godly man do not thrive, conscience is not in fault: let him rather fault (if there be a fault) improvidence, idleness, pride, distrust, admixture of ill means, not conscience. Object. But many that made as little ado about conscience as I do, have made a good end at last; they have died without fears, or if troubled a little, upon some satisfaction made, and some charitable works done, all was hushed and well? Sol. 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. Thirdly, It's one thing to satisfy after sin committed: another, to sin purposely, in presuming upon future pardons and satisfactions. Fourthly, a bleeding wound is better than that that bleeds not. Fiftly, Some men go crying to Heaven, some go laughing and sleeping to Hell; the question is not what conscience feels most, but what is most sick? Some Consciences as well as men, lie speechless before departure. Those are but poor shifts to put off thoughts of conscience, upon these grounds, yet this is the first error. A second sort; 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. A strange folly, for a man to be more careful of others than himself; to fear others, to prise others above himself: yet this is ordinary: 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: First, in that they stand more upon the form, than the power of godliness. Secondly, in that they set the best side outward, be more in profession then in action; better abroad then at home; Satis est principem externa specie pium— Videri, etc. de princ. c. 18. a far off then at hand. To these I say but this: First, this is but Machiavels' Divinity: They have not so learned Christ. Secondly, this is but the Hypocrites guise; He makes clean the outside, he justifies himself before men only. Thirdly, this is but a child's part, who makes his mother believe that his sores heal, 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: Alas, thou must answer Conscience, when all friends be absent: time will be, when death will snatch thee from men, and Conscience will follow thee to Christ's bar; then if thou canst not stand before thine own heart, how wilt thou stand before him, who is greater than thy heart? Poor man, poor man! thou mayst easily deceive men, possibly deceive thyself: but if thou canst not approve thy heart to God, thou art lost; for him thou canst not deceive. As for those who make bold to father all upon Conscience, and upon God, who wipe their impudent mouths with the Harlot, and say, What have we done? Who appeals to God with innocent David and Paul, judge me, O Lord: I lie not, my conscience beareth witness, God knows my heart: I take on my conscience, that I am unjustly slandered, when 'tis neither so, nor so; 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 than devilish impudence! But leave them to the rack. The third sort persuade themselves of their integrity and speak it out with Paul's confidence, We have a good Conscience. But would their confidence were as well bottomed as his: but alas, Men build this their assurance either in the air, or on the sands: some are persuaded without reason, some upon very weak reason. For the first, they have (yea that they have) as good Consciences as any of them all. But what's their proof? They are persuaded so. But upon what reasons? Why, they hope so. But upon what ground? Why, their mind gives them so. First, poor men! Conscience is reflective, knows its knowledge, understands itself: Secondly, its rational, and can give a reason of its hopes: Thirdly, its regular, and proceeds by the rule of Scripture: Show me thy grounds in black and white, else 'tis fancy, not Conscience. 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: I am (saith the ignorant) no Scholar, many can put me down with words, and do make a greater noise, but I mean as well, and have as good an heart to God-ward, as any of them all? Sol. I answer, There is a latitude and measure of knowledge required of all, Without some knowledge, the mind is not good, Prou. 19.2. If the eye be stark blind, the whole man, and the ways of man are so too; and to speak of Conscience without knowledge, is to speak of contradictions, and to talk of seeing without sight, hearing without ears; such is knowledge without knowledge, that is, Conscience. 'tis certain, Conscience reaches no further than knowledge, at least then habitual, and implicit, or general knowledge. The confidences of an ignorant are but the fruits of his pride, and his scruples, the issues of his trembling opinion and staggering judgement: 'tis true, weak knowledge (joined with humility and care of growth) must not be discouraged; but whoso neglects knowledge, presuming upon Conscience, doth as if he should pull out his eyes, and trust to his hands for guidance. Object. The second Reason alleged for their hope of Conscience, is from the troubles that they have in their hearts; for when they have done amiss, their consciences be eftsoons upon them, and will give them no rest. Sol. I answer, this may conclude some Conscience, but not necessarily Paul's, Differences betwixt conscience and conscience from the Text. (that's to say) a Natural, but not a Spiritual Conscience. The differences of which two, are wide, and for the discerning thereof; 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; it is not the Conscience now in speech, Paul had a good Conscience in all things. Secondly, see what reformation this trouble works; if none, take heed, Paul's Conscience is joined with (desires and) endeavours of obedience for the future. Thirdly, see whence the trouble arises, whether from a contrariancy between sin and thee, or between Conscience, and pain, and punishment only: Paul's conscience is troubled with the filth as well as guilt of sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his will is pressed to goodness for its beauty. Fourthly, see whither this trouble drives thee; Paul's carries him to Christians, to Prayer, Watchfulness, Beware: A Natural Conscience proves a natural man, but no more; thou canst not claim kindred of Paul upon such a Conscience; with Turks and Heathens thou mayst. Ob. The third ground is this: My Conscience doth not only check me for what's past, but curbs and reins me in: before sin be committed, I dare not do as the most do; nay, I dare not omit good duty: Should not I read, pray every day, I could not sleep in the night, etc. I answer, Sol. It must be considered whence that fear arises; for 'tis certain, that very custom and education will make a child afraid to omit his devotions when he goes to bed: if we will establish the heart with comfort, we must make good two things: First, that we work upon right motives not only because such hath been our custom, such our education, so is the will of our Parents, etc. but because we need such helps, God loves such services, and we find strength coming upon such performances. Secondly, that we heed the manner of performing, as well as the matters performed, not resting in the work done, but mourning for our dulness, distractions, coldness, and other failings in the doing; for this is once, there's nothing more shames and humbles an upright man, than his overt and slight performance of his Master's work. Object. The third ground they settle upon, is their peace: their sins do not daunt them, nor their Consciences damp them; all is quiet within, and they have no doubts of their salvation. Sol. I answer, There is the Devil's peace, and God's peace: there is a negative peace, or cessation only of torment; and a positive peace, or fruition of comfort. Therefore, examine first, the source and raising of thy peace: for some are quiet, because the conscience is either blind, and sees not the sword against it, like Balaam; or slothful and sleepy; and a very sore man may feel little in his sleep; or else either seared or deluded: a deluded sense thinks it feels or sees what in truth it doth not; and seared flesh doth not smart like other flesh, not because it hath more life, but less sense: so here. Secondly, The means how thou comest by it: there is no peace but in God's ways; if I win it not by praver, dig it not out of Gods saving wells and ordinances, find not the Word speaking peace to my soul, I cannot have it; our peace comes in at the ear, as the Church speaks, and out of God's mouth; God creates peace by his word and lip, 51.8. Esa. 57 19 as Esay speaks: unless it bear his stamp, and have Holiness to the Lord written upon it, 'tis not right, 'twill not pass as currant. Thirdly, The effects of it: holy peace works thankfulness to Christ, humility in us, mercifulness towards bruised spirits. Obj The fourth ground is this: I cannot abide unconscionableness in others; I can with no patience see men go against Conscience. Sol. 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. Object But I strain at the least sin. Sol. So did the Pharisee: Conscience is not right, unless it strain at all sin, endeavour all duty, as Paul speaks in both tables; consider, compare, and so pass sentence; and here an end of this Use: now to Instruction. And here, would all that hear me this day, were as Saint Paul, his bonds excepted: It shall not be needful to say much to those who have felt heaven and hell both in their consciences, they see the difference; 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, and a bad worse than all positive evils: for first, What so desirable to all living things, as life? What will not men part withal for life, job 2 4. though it be from skin to skin? yet conscience is such a thing as wise men prise above life; they'll dye a thousand deaths, rather than lose conscience; and whilst they live, they live no longer than Conscience speaks peace. Look upon an experienced man, and when he hath lost his peace, no meat, no place, no wealth, no company, no life is pleasant; he only lives, because he dares not dye. Secondly, for an ill conscience; What more terrible and hateful to Nature, than death? yet death is sweet to a wounded Conscience; did he think that death would end his torments, he would not live; nay, though he apprehends a judgement, a hell at the heels of death, yet many times he rushes upon it, and concludes, that certainly hell can be no worse, and probably better than an ill conscience. Lo (my Brethren) what Conscience both ways is; one so sweet, that Heaven would be no Heaven without it: the other so bitter, that Hell is no Hell to it in the judgement of experience. 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: secondly, to the keeping of a good Conscience. 1. How a good Conscience is gotten. For the first, resolve first on the thing, and thus conclude; Whatever it cost me, what shift soever I make, I must have a good conscience. Videatur. Aug. is Ps. 30. etc. It is not necessary to have wealth; a poor man may be honest here, happy hereafter. It is not necessary to have health, a weak man may to heaven. Nay, it is not necessary that I must live, my happiness is not confined to this life; but 'tis necessary to get a good Conscience; without this, I can neither live nor dye, be neither rich nor poor, sick nor well; in few, I cannot subsist, I cannot be (unless this be a being, to wish I never had been) without a good conscience; and therefore whatever it colt me, I'll go to the price thus first resolve, and this done then harken; 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; he only made, and he only re-makes good Consciences; none else can come at Conscience, can take out the poison that's there; take off the guilt that is there; and therefore we must carry our wounded souls to him, allege his own covenant and hand, and say; Lord, thou hast said that thou wilt take away our evil heart, and give us a better, now for thy truth's sake make good this Word, this Scripture. This done, thou must attend his method, and run his course and dict he prescribes, & thou must follow this method; First, make thy Conscience bright and lightsome: he hath written a physic for conscience (no physic book for conscience but his) from this Book thou must gather knowledge, for darkness defiles the understanding, as Paul faies, and darkness is timorous and staggering; a man can have no true, no positive peace, whilst he lives in darkenesle, either all things, or nothing shall be lawful; and where 'tis so, the heart cannot be comfortable, therefore to those principles that yet stick in the soul, add some other: add light to light, the light of the Word to the light of Nature; 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; and he that sees nothing, enjoys nothing: therefore thou must get knowledge by reading, by deducing couclusions from God's actions to thy selfe, by hearing and setting thyself, 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; for than we truly know, when we know things in their own notions and colours. Seconly, thou must make the Conscience clean; it must be pure and clear, before it will be good: there sticks to the conscience of every man naturally a great deal of guile and filth; It is much disabled and maimed, lost much of its sight 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 do room for peace, till it hath a new constitution, and be wholly resined: now the way to have it cleansed, is to fly to blood: as in the Law all things were purified with blood, so here the blood of Christ is that, that cleanseth from all sin, that washeth the Conscience from dead works; this blood is both healing, and will close all our scarefull gashes; and purging and will take off all stains, an will make us as white as snow. O go to this Refiner, this Fuller, this Physician, this high Priest, as the Word entitles him; 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; plead his blood shed for sinners quite lost and undone; beg that of God, asd Rahel did children of her husband, Give me blood or else I die; apply that to thy bleeding soul, and say, I bleed; but Christ bled too for me; my sins are bloody, and his wounds are bloody too; my blood, if spilt, cannot make God that satisfaction that his blood hath, and therefore I'll rest in his blood that speaks peace, not vengeance, 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: so a corrupt heart the Conscience. Next, when it is clear from guilt and filth, than it must be pure and sanctified, the Spirit therefore of Grace must rest in the Conscience, and give it a new constitution; it is not sufficient to let out the bad blood, but now we must breed good blood, and make new Spirits. From a natural Conscience, and a Conscience that is enlightened by the Word, we must proceed to a sanctified Conscience, and therefore we must labour to feel the power of Christ's Blood, and of Christ's Life and Resurrection in our souls, (who is King of righteousness and peace both, Heb 7.2.) quickening us in the Inner man, and stamping on us our first impress of wisdom, holiness, righteousness, that we may be throughout sanctified, 1 Thes. 5. and have a beauty set upon the soul and conscience in all points, as the Apostle says, and freed from dead works by repentance, Heb. 9 and when the Conscience is filled in some due measure with light, and freed from sin, and furnished with positive grace, than (out of all) results that goodness of Conscience that now we speak of, whereby it's fitted for its ends and offices, and enabled to give us a good word and countenance. 2. How 〈◊〉 ●ept. Now for the keeping of Conscience good, because I will not overcharge your memories with rules, I'll express myself in one continued Similitude or Allegory. 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. First, If the Watch be amiss, who so fit to amend it as he that made it? So here, if any thing trouble Conscience, that it goes not at all, or too fast, or out of order, go to Christ, and go quickly, pray him to set theein joint again, as David did, Psal. 51. Secondly, a Watch must be charily kept, the least dust, hair, jog almost distempers it; so the Conscience, a little dust in this eye mars both sight and peace, a little sin crept in between the wheels, sets all at a stand: if ever thy Conscience shall hold its comfort, and do thee acceptable service, keep it clean, give no allowance to any the least sin: a man may live and dye in some sin, and yet have peace, when Conscience is not privy to it, and not convinced of it: But there can be no true comfort, where sin underhand is maintained and allowed, be it never so small a one: let thy Conscience have this to say for thee: I can bear him witness, that he bore his sins as a burden, and bid none of them welcome. Thirdly, a Watch must be daily looked to (and thoroughly too) if one pin be amiss, all is out of order: so the Conscience; he that makes not conscience of all (according to his light) makes conscience of none, and will come to naught; and he that doth not look upon his conscience every day, and wind it up, and set it in frame, will have no conscience in time: every day thou must talk with thyself, and know what the Watchsaith, I mean, what report Conscience makes of thy day's work, what it hath to say for or against thee. 'Tis with conscience, as with Bay liffs and Stewards; if you call them to a daily reckoning, they will be careful and useful; but if you let things run on, and reckon once at the hundreds end, they will not watch, or they will not be able to remember: so 'tis with conscience; therefore often look upon it, and every day consult with it. The Watch must be used, else it rusts, furs, and first begins to slack its pace, and after some time will not go at all: so conscience, 'tis preserved by use, as the stomach is, and all things else; for every thing is perfected and preserved by its proper operations; as water is kept sweet by running, the Conscience by motion strengthens it sense, and sooner feels its weight: by motion it is facilitated and that's as good as oil to the wheel of a Clock; therefore exercise Conscience, and that in all good duties, whether personal or local. Corscience must have its full walk, and that's very large; 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: 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: and secondly, for others, he must remember Paul's advice, Keep thyself pure, be not partaker of other men's sins. In short, of all things he must fear God most; of all men, fear himself most and his own Conscience; 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; when he hath gotten his own acquittance, he entangles himself in other men's debts by connivance, silence, consent, etc. Take heed of this, for 'tis 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, 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. One thing more, and then an end: As a Watch must be made, so set by rule: you must set it by the Sun and time of day: So Conscience must have its rule (though a subordinate rule itself) and this also must be set and ordered by the Heavens: the great God hath only power over his great office, and he in his Word is the just measure of it: 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: in short, we must neither widen nor straiten the rule, but bring home ourselves to that. It's hard to say where we shall land, if we sail not by the Compass, and look not to the Heavens, and whether be worse to swallow all, or scruple all, is more than I can tell! This is once, he that either ties up, or le's out his Conscience, more than God would have him, makes work for himself, and way for temptation. In practice, 'tis good to be of the restraining hand, where we are left to ourselves: but for Opinion, Conscience, and judgement, 'tis best to hold one's self free where the Word frees him, and bound, where the Word binds him, else Conscience will suffer wrack. THE SECOND SERMON: Wherein is taught, how to use a good CONSCIENCE. HEB. 13. 18. Pray for us, for we trust we have a good Conscience in all things willing to live honestly. THE second thing follows. Paul having gotten a good Conscience, emproves it, and makes his benefit of it, partly for the removing of aspersions, partly for the obtaining of prayers, and the engratiating of himself with the Hebrews. The point. They that have good Consciences, must make their use of them. Doct. 1. This point calls more for practice then for proof; therefore we will be larger there, briefer here. First, God calls us to this duty, Esa. 5. judge, ye inhabitants, etc. 3.— as if he had said, I appeal to your Consciences, who will be of use in this case to you, if you will use them: Cap. 1. & 2. so Haggai, Consider, faith God, with yourselves, compare time with time, thing with thing, how well you shall speed if you will be ruled by me, how ill you have sped whilst negligent of me: and accordingly resolve, as if he had said, If you would but reflect upon yourselves, and consult your own Consciences, reformation would follow. So also Psal. 4. Psal. 4.4 Talk with your own hearts; as if he should say, Do but ask your own Consciences? Is not this Gods doing? Did not God prefer Danid? Doth not he maintain his Titles? Would we ourselves reap that measure that we offer him? And then ye will be quiet. Thus often in the new Testament: 1 Cor. 11. &. Examine yourselves, 2 Cor. 13. etc. judge yourselves, Try yourselves, Bethink yourselves: Reu. 2. All comes to this, Turn your thoughts upon yourselves, and make use of your inward light, that is, Conscience. Thus the precept is clear, the practice thereof much urged; the neglect thereof, as much condemned, jer. 8.6. and elsewhere often. Add secondly, to the Precept of God, the practice of God's people, in their passages with God and Man. First, For God: Mark Abimelech, when he was hazarded; Gen. 20. leremiah, when he was cursed; ler. 15. Hezekiah, when he was visited; Es. 38. David, when he was slandered, Psal. 7. The Apostles, Acts 4. when threatened; and see what use they made of a good Conscience. How free, quiet, bold, courageous in all those exigents they were. Secondly, and for Men, look upon joseph, first tempted, after persecuted: upon Samuel rejected, upon job traduced, upon Paul atraigned; and see what benefit they made of Conscience, now to reign in lusts and passions, now to provoke to just apologies, always to support in greatest pressures. Thirdly, from Examples, pass we to Reasons. First, Conscience is made for use, Reasons. 1. and therefore use must be made of it: The excellency of things stands in their use, the best things being ever most useful; now in this world there is nothing more Divine and (as I may say) more Godlike than Conscience. It is a kind of secondary Law and Bible, yea, in a sort, a subordinate God, of subdivine authority. 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, as we speak in other cases; 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. Secondly, we take Gods Name in vain, in neglecting Conscience, and frustrare his work, and deprive ourselves of the benefits of Conscience; for 'tis not the having, but the using of abilities and blessings that perfects and blesses us. A power of seeing is to little purpose, if men will wink and hide themselves in darkness. A power of speaking is not much, if a man will button up his lips; and of as little avail is Conscience (that is, a power of knowing and gauging one's self) if this power be never acted. Verily, a man notwithstanding this inward light, may be no better than an Atheist in knowledge, or Devil in practice, unless he emprove his light; (for light, till the Will put it to use, makes no man good) for d'ye but consider. How (I pray) shall that soul for matters passed ever repent, which will never recoil, look backward, or once say, What have I done? How (again) shall it see its present stains and estate, if it will not view itself, or behold its own face? How (thirdly) shall it be held back from any sin (flesh, men, devils, pushing on) if it never commune with itself, saying, What am I doing? It were impossible that men should either digest such morsels as they swallow, or swallow such puddle and poison as eftsoons they do, would they but see and consider what they do, or have done. Thirdly, by not using Conscience, we shall come in time to lose, not only the comfortable service of it (for enformation, reformation, consolation, instigation, etc.) but indeed all manner use, and sense of it: Use legs (we say) and have legs; so, use Conscience, and have Conscience; for by use, the heart is kept soft, and will soon smite us, as Danids did: by use our inward light is exercifed and strengthened, and we made able to discern, Heb. 5.14. Nay, use and exercise doth both facilitate and delight; for what's done ordinarily and habitually, is done with no, small content, sure with no great contention and reluctancy: custom and exercise make the hardest of works at least sufferable. On the other side, difuse Conscience, and though it continue in the root, yet the fruit will down. First, the light of it will more and more decay, like the fire that is not blown. Secondly, the life of it will also wear, (as the dull sluggard lives not half so much as the diligent doth) and this appears, if we consider those acts and evidences of life (Sense and Motion.) For Sense, a Conscience unconsulted, unexercised, unexamined, becomes like a sleepy leg: when a man hath sat long, he feels not his limbs, the blood 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; first load it, and then let it lie still without motion, and in fine it will not feel itself, but be as dead and senseless, as brawned, yea seared flesh: And this experience justifies in many, whose consciences lie bedridden: and look how some (in that case of sickness) void much filth and feel it not: so these spew forth abhorred blasphemies and outrages, and discern them not. As for Motion, even as the limbs by long sitting grow stiff and stark, that we cannot go: so the conscience unfrequented, 'twill rust like a Clock which sleeps a winter or two, and so loses its tongue, not once telling you where you be either in the day or night: just so a rusty Conscience, 'twill neither counsel nor comfort, check nor excuse, 'twill speak neither to matters past nor to come, but lie as dead within a man, as the dead child doth within a woman: Oh 'tis a most comfortless thing for a living woman to bear death in her bowels! such a burden fills her with many fears for the present, at least makes her too too heavy and unwieldy, and puts her to great extremity in the close, there being more adce with one dead birth, then with two living children 'tis no better with a dead conscience; the less that travels, the more we must with fears and anguish; and therefore as we call upon women, to stir, that their fruit may be stirring too: so must we ftirre up ourselves, that Conscience may be doing; for a dead conscience makes but a dead estate, a dead heart, a dead man, a dull life; and dead it will be, unless we put it to use. Now before we can proceed to exhortation, Use I. we cannot but bewail and control two sorts of men first, such as utterly disuse, secondly, such as searefully misuse their Consciences. How many be there of the first fort, who live and dye strangers to themselves? They dare not for their ears ask their own hearts: 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 allreasoning with themselves. And as they keep their spiritual estate close from their own consciences, so do they in particular actions: for, first, in shing to be done, they rather consult others than themfelues, which is, but to sell one's eyes, and buy spectacles, which see no more than the eye enables them. Secondly, in things already done, they rather smother then consult conscience: when Conscience takes the advantage of solitariness, and begins to question them, they run from it into company, and hide themselves in the crowd; when Conscience begins a little to open its eyes and mouth after the reading of some book, the hearing of some Sermon, the ceiling of some inward or outward pinches, they stop their ears, divert their thoughts, sing, whistle, drink, game, and do any thing to out-talk and drown Conscience. This the practice of hundreds, but how ill this practice is, first the Causes, secondly, the Consequences will show. The Causes hereof, The causes of this disuse. First, Pride: Man would be somebody with himself, and therefore is loath to look upon his own stains, and to see his own face in the face of his conscience. Secondly, Hypocrisy: Man hath such a desire to cousin, that he would (if he could) cousin himself, and would fain make himself believe that 'tis not so bad with him, as indeed it is. Thirdly, Unbelief: He looks for no mercy, in case he peach himself, and therefore places all his safety in secrecy; and so secret would he be, that by his will, his left hand shall not know what his right hath done. These are the causes: and what fruit can you in reason expect from such a root? Surely the issue cannot but be bitter: The consequences. For, First, by disusing Conscience, men come to lose conscience, and consequently their armour against sin: take away Conscience, and you can hardly set down Atheism. 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 man's reckoning no way furthered; for (do what we can) we must come to an account, and Conscience will know us at last, whether we acknowledge it or not; nay, by how much the less we regard it now, by so much the more it will shake us hereafter, 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. The second sort reproved, Uses. 1. are such as abuse conscience, and this is done (as sometimes otherwise) so mostly thus: First, when Conscience is set lowest, and bound apprentice to the outward man, I mean thus; when men do not receive all blows that let drive at conscience, upon their name, estate, skin, etc. but contrarily, rather suffer Conscience to be wounded, than the outmost skin raised. Secondly, when Conscience is thrust from its seat, deposed, degraded, gauged; so violenced, that it must not speak, though friends, God, man, call upon us. Thirdly, when conscience is made a cloak for all unwarranted, both opinions and practices, that is, when men will put the name of conscience upon the basest things: Opinion shall be Conscience; Error, Conscience; the swallowing of widow's houses, Conscience; as 'twas with the Pharisees. Fourthly, when Conscience is made a knight of the post, and must bear witness to any untruth, to any villainy: thus when men cannot tell what to say, they appeal to God and Conscience. God knows, their hearts, their Conscience bears them witness, they'll take it on their Conscience, 'tis so, not so. O the fearfulness of these practices! how terrible have God's strokes been upon such in all ages? and what can we look for less, than misery in this course? First, a man must be an old and bold offender, before he can dare thus to affront Conscience. Secondly, it cannot be safe thus to abuse so great an Officer as conscience is. Thirdly, who can 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? I now come to persuade every man to make good use of a good thing, Use 2. a good Conscience; for the abuse of best things is ever worst: 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: let us thankfully consider to what uses a good conscience may be put, and accordingly emprove it. We will not run into the road of conscience in general, but confine ourselves to a good Conscience, which is so termed in a double sense. First, It's good formally in its constitution. Conscience how termed good. Secondly, effectively in its execution: as a Clock is good when it is made well and goes well: first, the Conscience is good in its self, when it is fitted for its proper acts and uses: the proper and immediate act and use of Conscience, is to know that it knows, as Solomon speaks to Shimei, and as we vulgarly say, I know what I know well enough. This the general. The particulars of this knowledge are, first, conscience knows what we be: secondly, what we do: what we be spiritually (not naturally) and in what terms we stand with God; whether 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: these things Conscience was made for, and these the conscience, when it is good, doth know, to wit, both tree and fruit in the inward and outward acts thereof: and hence it is, that we are so often invited to talk with ourselves; and hereof grows that inward confidence and enjoyment, that the soul hath of itself, wherein it resembles its Maker, who takes full contentment in himself from his full understanding of himself. The second act of a good Conscience is speaking or manifesting good to us, being good in itself, it gives us due information touching ourselves; as a clear glass represents a true face: and here are two acts also: First and more immediately it reports things as they be, which is called witnessing or giving in evidence: thus the person being under mercy, it tells him so much, having already done well, or having good things in agitation, it saith so. Contrarily, when things be not right, Conscience speaks as it finds them, and herein it doth well; for we speak of a Moral, not Natural good: and morally that Conscience is good, that speaks the truth however it be: as that's a good glass that reports blemishes (if such) as well as beauties; a good Witness that speaks the truth, though not what pleases. Secondly, Conscience strikes upon the affections, and doth some execution upon the offender; for from information of estate, arises either certainty of hope or despair: as the evidence comes in guilty or not guilty, and from information of works, different affections and motions answerable to their different natures: from things well done, comes comfort, joy, boldness, etc. ill done, shame, fear, sorrow, remorse: from things well intended, courage, resolution, confidence, etc. ill meant, (for the future) jealousy, repining, recoiling, as an horse that would and would not leap a ditch. In the former respect, Conscience is compared to a Witness, in this, to a judge and executioner. Now this being the use of Conscience, we must employ it to these uses; 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; for once it must pass a verdict upon us; and when we have its testimony, we must either appeal to an higher Court (if we can show an error) or sit 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. When and in what cases conscience must most be consulted. Howbeit, that our speech may be more fruitful, know we that in four cases especially, we are to consult and use Conscience. First, when we are in consultation about things to be done, or believed; in this case it is not amiss to advise with others, but in no case must Conscience be omitted. I may easily deceive others by ill stating of the question, adding, or altering, or suppressing, as affection leads me: again, a man may find so many men, so many minds oftentimes, so different are their apprehensions and affections. 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, than all the world. 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: First, pretend not Conscience, where Conscience is not the matter. Secondly, be resolved of what thou dost in thyself, or else forbear till taught, if thou mayest. Thirdly, walk by thine own light, not other men's; ground thy practice upon Conscience, Conscience upon Word, not upon Man. As for cases here incident, we pass them now. Secondly, when we are upon a selfe-triall, and the question is, either of our state, or our doings, or opinions, consult conscience; for that is the best created examiner. And here let the main work be, to finde out the main point; Am I God's child, in state of grace, yea or no? This much imports us; for as Satan found'st all particular temptations upon this (If thou be the ton of God) so all our particular comforts and assurances hang on this pin. Therefore, here, hover not, but hold Conscience to it, Either I am, or am not Gods. What am I? What am I? Leave not this unresolued by Conscience, as many do, who hearing of a certainty attaineable, and of some general notes of salvation from the Word; presently build confidence to themselves, sometimes upon weak principles, sometimes upon false applications, never consulting Conscience, 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; we are not all out of their minds, who deny it possible, without extraordinary revelations, and who hold it sauciness to avouch it; yet we must tell you, that the difficulties are more than a few, and it concerns us much to deal much with Conscience about this point. For faith whereby we believe salvation is one thing, and evidence whereby we feel it another; there we must cleave to the promise, but here we must confer with Conscience, as Saint Paul doth, he was strongly persuaded (by the lesuites leave) of his salvation and uprightness: but what are his grounds? First, his Conscience was and had been good in all: secondly, his bent and resolution for the future was right; hence he did, hence we must assure our estates. Secondly, as we must examine Conscience about our estate, so also about actions past; was this well? did I well? said I well? otherwise there may be deceit: For first, many matters lie hid from men, with their circumstance: secondly, the motives that set the wheel a going usually do; here then happy is he who condemns not himself in what he hath done. Thirdly, when slandered, censured, or accused, whether by men or devils. Thus job, when Satan accuseth, when friends do, foes do, when good men do, and bad men do, he repairs homeward, casts up his books, and finding all right, he triumphs in his Conscience, and wears their libels as a Crown. Like use must we make of our Consciences, when accused; first, see whether the charge be just; if so, reform, amend: secondly, if not so, clear thyself to men, if worth while, and if they will be satisfied; if not, enjoy thyself, and thine own innocency. Here the rules be two: first, if thine own heart condemn thee, rejoice not against the truth, though all the world applaud thee: secondly, if (upon a true search) thy heart acquit thee, never for sake thine own innocency: Let not men, nor devils, nor frowns, nor censures rob thee of thy comfort, but set this wall of brass against all, as Paul. Say what you will, my conscience is good, and I make this good by these and these proofs. Fourthly, when we become suitors to God and man for assistance, being affronted by men and devils, and seemingly deserted of God and man, than we must fly to Conscience, as Paul doth, and David, and all the Saints; now calling upon God, as Hezekiah, O Lord, thou knowest I have walked, etc. Now upon Christians, as Paul, Pray for me, for I have kept a, etc. Now upon ourselves, with David, Why art thou cast down, O my soul, etc. There is truth in thee, bear up. 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: secondly, rest in the comfort thereof; for come what will come, if we bring a good conscience to a good cause, these two bladders will hold our heads above water. My brethren, till we have tried, we cannot conceive what the comfort, courage, strength and resolution of a good conscience is; make use of it, enjoy it, and enjoy yourselves, your estate, all persons, all things, all times; only be sure, first, that Conscience be regular, that is, that it speak Law, and sentences all according to the Word written. Secondly, that it speak the whole truth written, and nothing but the truth: Conscience hath nothing to do with secret counsels, that must speak to the action or present estate; 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. Let it keep itself within its Sphere, and let me keep myself to my time. FJNJS.