Two Sermons 2 — Robert Harris

Two Sermons 2 · Robert Harris

TWO SERMONS, VVHEREIN VVE are taught, 1. How to get, 2. How to keepe, 3. How to vſe a good CONSCIENCE.

HEB. 13. 18.

Pray for vsus, for we truſt we hauehave a good Conſcience in all things, willing to liue honestly.

OF the Apoſtles motion ſo much: Followeth now his reaſon; where, firſt, the Aſſertion, I hauehave a good Conſcience in all things:] Secondly, the Euidence and confirmation, I am perſwaded:] ſo vponupon this ground, I deſire to liue honestly. The points we note are two: Firſt, the Apoſtle ſecures the thing (a good Conſcience.) Secondly, hee reſts in the confirmation of it.

From the firſt this:

EueryEvery Chriſtian ſhould ſo order the matter, that hee may truly ſay, Doct.I hauehave a good Conſcience: This the thing that muſt be made good, and aſſured; to wit, a good conſcience. Here, leſt it be objected, that the point holds in ſuch as the Apoſtle was, (Preachers) who muſt be men of Conſcience, not in all; Wee, muſt doe two things; firſt, ſee what warrant we hauehave for the raiſing; next, for practizing of the point. Our warrant for deducing a generall from this particular, is fetcht; firſt, from the end and vſe of the word in generall, namely, our inſtruction, as appeares, Rom. 15.4. and 2 Tim. 3.16.

Secondly, from that generall precept of this Apoſtle, Phil. 4.8, 9. Furthermore, brethren, whatſoeuer things are true, whatſoeuer things are honeſt, whatſoeuer things are iuſt, whatſoeuer things are pure, whatſoeuer things pertaine to louelove, whatſoeuer things are of good report, if there be any vertue, if there be any praiſe, thinke on theſe things, Which yee hauehave both learned, and receiued, and heard, and ſeene in mee: thoſe things doe, and the God of peace ſhall be with you.

Thirdly, from the like preſident, Heb. 13.5, 6. Let your conuerſation be without couetouſneſſe, and be content with thoſe things that yee hauehave: for hee hath ſaid, I will not faile thee, neither forſake thee: So that we may baldly ſay, The Lord is my helper, neither will I feare what man can doe vntounto me. Whence the inference is to all from one, Ioſhuah.

Fourthly, from Reaſon, though examples (as examples) ſimply binde not, yet reaſon and precept (that is to ſay, the Law of Nature and of God) doe binde: and therefore, when the Example is grounded vponupon common equity, and hath nothing priuate in it (vnleſſe haply for degree onelyonly) and is backt by precept, then it's binding. Now thus ſtands the caſe here: Firſt, A man, as he is rationall (much more as he is a Chriſtian) is to regard his Conſcience. Secondly, the Apoſtle, not onelyonly in his Miniſtery, but in all other Relations and paſſages of life, minded this, Acts 23.1. & 24.16. nay, further, as his life was rifled into by the aduerſaries, with his Doctrine; ſo he Apologizes for that, with this, and grounds his perſwaſion, as much vponupon his Chriſtian liuing, as his faithfull preaching. Laſtly, the precept reaches all, as well as Preachers: and there's as good reaſon, why we as well as they, ſhould aſſure conſcience. For the firſt, the precept is no leſſe large, then plain; 1. Preceptsfirſt, for getting: ſecondly, keeping: thirdly, vſing of a good Conſcience.

For getting: we are called vponupon to waſh the heart, Ierem. 4.14. To waſh off all filthineſſe of ſpirit, 2 Cor. 7.1. to ſtudy vniuerſall holineſſe, 1 Theſ. 5. and the end of the Commandement is, a good Conſcience, 1 Tim. …. 5.

Secondly, for keeping: Salomo…a addreſſes himſelfe to all and each particular, Pr. 04.23.

Thirdly, for vſing: Heb. 10.22. In all our approaches to God, wee muſt waſh the Conſcience, as the Iewes did their fleſh and rayment.

For the ſecond:2. Reaſon.

1. Equity,

2. Neceſſity,

3. Vtility perſwade the practice:

Firſt, wee are dependant, 1. Ab…oaeſto.and therefore accountable as well as Pauls; ſoules we hauehave receiued, and for a ſoule and ſpirit muſt eueryevery one anſwer: Lawes we hauehave alſo receiued, and by Law we muſt be iudged; we are vnderunder the ſame Iudge, the ſame Law, the ſame cenſure that others be, and muſt hold vp our hands at the ſame barre; and therefore muſt hauehave the ſame thoughts, and care of Conſcience: Books muſt be compared, Gods and ours, Originall, and counterpane; therefore we alſo muſt hauehave our Bookes fairely kept, and a readineſſe.

Secondly, 3. A neceſſitate.there lyes the ſame neceſſity vponupon vsus, as vponupon Pauls, of ſecuring Conſcience: for firſt, if we looke inward, wee ſhall finde our hearts as crazy, our graces as feeble, our peace as vnſettled, as theirs: and on the other ſide, our ſecret guile, and guilt, and pride, and vnbeliefe, as great as theirs. And next, if we looke outward; wee finde the world the world ſtill, that's a Sea, our life a warfare, wicked men as buſie with others conſciences as euer; the Diuell as malicious as euer; troubles without, terrours within, as ſtirring as euer: in ſhort, as much vſe and neede of a good Conſcience now, as 1000. yeeres agoe; a Preacher may ſtand ſomewhat higher then our ſelues, but wee are in the ſame ſtormes, there's none other difference.

Thirdly, It will quit coſt for vsus alſo, 3 Ab vtili.to get good conſciences: for, theſe are the preſeruers of all graces; … Tim. 1.19.the Conſcience is that bottome that containes all our treaſure; that casket that holds all our Iewels; if this miſcarry, farewell faith, hope, patience, courage, truth, all. Secondly, Conſcience is the root of all our comfort: the fruit of righteouſneſſe (ſaith Eſay) is peace: Eſay 32.out of a cleere conſcience, iſſue thoſe ſweet ſtreames of ioy, comfort, &c. Thirdly, Conſcience is the antidote againſt all poy ſoned croſſes; it is the ſting that is in our conſciences, that ſteeles all our croſſes, and makes them ſtinging; there's little mudde raiſed in the ſoule, where the conſcience is cleere and pure.

Fourthly, Conſcience is the bulwarke, Hic murus abeneus eſt &c.and wall of braſſe, that keepes off all inuaſions and aſſaults, Ephiſ. 6. By this a man raignes ouer all tribulations, Row. 8. and is enabled to looke flames in the face, Lyons in the face, raylers in the face, ſlanderers in the face, Diuels in the face, God in the face, with an vndaunted countenance, … Iohn 3.21. & 4 17.

On the other ſide, take away conſcience, and you plucke vp the ſluces, and pull downe the bankes, you let out the ſoule into all licentiouſneſſe; for what bounds hath the ingenuous ſpirit, when feare and ſhame (the immediate iſſues of conſcience) are gone? where will a man ſtay? Man without conſcience, is a wilde horſe without bridle; the life and heart is filled with ſinne, after ſinne comes guilt (from that light that's left) thence tormentfull ſhame, feare, anguiſh; hence the leaſt noyſe affrights him, the leaſt croſle ſtings him, the leaſt danger appales him; in ſhort, reſt there's none, peace none, courage none, comfort none; but conſcience rages like an aking tooth: a man eates in paine, drinks in feare; dares not goe abroad, dares not goe to bed, dares not ſleepe, leſt his dreames ſhould proue terrible; dares not wake, leſt his wounds ſhould bleed againe, and his watchfull cares and feares recoyle. By this little ſaid, you ſee how it imports vsus all, as well as S. Paul, to conno this leſſon, and to ſay readily, I, and I, and I, and eueryevery I, hauehave a good conſcience. But all that can be ſaid, is but an empty diſcourſe, and a contemplation farre off from the matter; for the truth is, no man can tell what the benefit of a good, what the miſery of a bad conſcience is, but he who hath felt both; that man is but a ſtranger to himſelfe, and to conſcience, that doth not apprehend a thouſand times more, then hee can vtter in this kinde. It ſuffices to ſay, that no man knowes the badneſſe of a bad, the goodneſſe of a good conſcience, but onelyonly he that hath felt the weight of that, and worth of this; and hee that knowes leaſt experimentally & feelingly, knowes more then his tongue, face, eyes, hands, bones can vtter, though they ſpeake all at once, as vſually they doe, when Conſcience workes ſtrongly. But I paſſe to application; where, firſt, three ſorts come to be taxed: ſecondly, all to be taught.

For firſt, if all ſhould aime at this, Vſes. 1.to ſay (and to ſay truely) My Conſcience is good, three ſorts of men are farre wide of the marke.

Firſt, they who neuer trouble their thoughts with conſcience at all; credit, wealth, friends theyle ſecure, if they can: but for conſcience, tis onelyonly a name, a ſcarcrow to affright children withall; but no wiſe man will ſtand vponupon that: and leſt they ſhould ſeeme madde, they plead reaſon for their practice.

Obiect. 1 Firſt, there's no man liuing, but hee ſtraines and diſpenceth with conſcience in ſome things: take me the beſt Preachers; doe not they ſpeake, yeelde, walke contrary to conſcience, in ſome things? Name me your beſt Chriſtians: doe they not know cenſuring, enuy, &c. to bee naught? doe not they ſpeake againſt ſome ſometimes, whom in their conſciences they know to be better men then themſelues, and ſo of all the reſt?

Sol. Thus they plead in the firſt place: but this is a wilfull deluſion, for firſt, What if all the world ranne wilde? Noth will be Noah, vpright in his generation ſtill. Secondly, Is it well to ſtraine? If not, wilt thou be naught for company. Thirdly, Thou art deceiued, there is many a Paul, Luk. 1.6.Zacharie, Elizah, that walke in all the Commandements of God, and would not purpoſely liue in the leaſt allowance of the leaſt ſinne, for all the world. Object. But yet they doe ſo? Sol. Firſt, if vpright, they doe not ſo; if they doe ſo, they be not vpright: 1 Cor 12. foreign, &c.indeed the moſt vpright knowes but in part, loues but in part; he may ſinne, becauſe he knowes it not to be ſinne; hee may ſinne againe, being ſurprized in ſome one particular, Gal. 6. againſt his generall purpoſe. Thirdly, he may be yoakt as S. Paul was, with thoſe inward buffetings that may make his heart ake, and his ſoule to cry out, Oh wretched man that I am, &c. Rom 7. But if thou thinkeſt that any vpright man can thus reſolue, I doe, or may know, this courſe I line in, to be ſinnefull, and yet I muſt not, I will not taken tice of it, make conſcience of it, thou erreſt; a godly man cannot thus ſinne, and reſolue. Secondly, whoſo doth, Verſ. …6.decieues himſelfe, ſames 1. If any man ſeeme religious, and make; not conſcience of eueryevery ſinne (euen to a word) he deceiues himſelfe; be not thou ſo deceiued.

Object. But Conſcience is like the eye; if one begin to ſalue it, or to meddle with it, there is no end, a man ſhall nener inioy himſelfe, but there will be ſcruple vponupon ſcruple, feare after feare, ſinne vponupon ſinne; tis an endleſſe taske to purge the Conſcience, I anſwer,

Sol. Firſt, the queſtion is not, how painefull it is, but how needfull? there is ſmart and trouble in ſearching wounds, yet they muſt be ſearched.

Secondly, the matter is feizable: S. Paul by trauell may arriue at this happy hauen, firſt, I hauehave a cleere, ſecondly, I hauehave a good Conſcience.

Thirdly, dead fleſh is not the beſt fleſh, nor conſcience awakened, the worſt conſcience.

Fourthly, though Phyſicke for the time ſtirre humours, and playſters cauſe ſmart, yet both that and this tend to health and eaſe: ſo thinke of the preſent troubles and ſits of conſcience.

Object. O, but he that will ſtand vponupon Conſcience in this age, ſhall dye a begger, or be begd for a foole, he ſhall hauehave trickes enow put vponupon him, if he be ſo tender?

I anſwer, firſt, what if it were ſo? a man had better faſt then ear poyſon; begge, ſtarue, pine, then ſell his conſcience: Aske them in Hell, aske them that are vponupon this racke, they will ſay ſo: as for diſgrace, I had rather hauehave all the world call me foole, then mine own conſcience; and conſcience will befoole me, if I ſell heauen for earth, kernels for ſhells, pearlos for pibbles. But, ſecondly, what neceſsity in this conſequence? Why may not truth, and innocency, and conſcience, maintaine and credit mee, as well as lying, coozenage, flattery, baſeneſſe? Why ſhould not I thinke Gods wayes as good as Satans? Thirdly, What loſt Abraham, Ioſeph, Daniel, Mor…ecai, Dauid, &c. by keeping a good conſcience? Verily, if a godly man doe not thriue, conſcience is not in fault: let him rather fault (if there be a fault) improuidence, idleneſſe, pride, diſtruſt, admixture of ill means, not conſcience.

Obiect. But many that made as little adoe about conſcience as I doe, hauehave made a good end at laſt; they hauehave dyed without feares, or if troubled a little, vponupon ſome ſatisfaction made, and ſome charitable workes done, all was huſht and well?

Sol. I anſwer, firſt, thou knoweſt not what conſcience others made in life. Secondly, Thou knoweſt not what ſecret pinches conſcience giues them on their death-bed. Thirdly, Its one thing to ſatisfie after ſinne committed: another, to ſinne purpoſely, in preſuming vponupon future pardons and ſatisfactions. Fourthly, a bleeding wound is better then that that bleeds not. Fiftly, Some men goe crying to Heauen, ſome goe laughing and ſleeping to Hell; the queſtion is not what conſcience feeles moſt, but what is moſt ſicke? Some Conſciences as well as men, lye ſpeechleſſe before departure. Thoſe are but poore ſhifts to put off thoughts of conſcience, vponupon theſe grounds, yet this is the firſt errour.

A ſecond ſort; They labour the matter of Conſcience much, but how? Their worke is not to perſwade their owne hearts with Saint Paul, but other mens. A ſtrange folly, for a man to be more carefull of others then himſelfe; to feare others, to prize others aboue himſelfe: yet this is ordinary: Men ſtudy rather to ſeeme, then to be conſcionable; labour more to approue themſelues to others; then to their owne hearts; and this appeares thus: Firſt, in that they ſtand more vponupon the forme, then the power of godlineſſe. Secondly, in that they ſet the beſt ſide outward, be more in profeſsion then in action; better abroad then at home; Satis eſt principem externa ſpecie pium—Videri, &c. de princ. c. 18.a farre off then at hand. To theſe I ſay but this: Firſt, this is but Machiauels Diuinity: They hauehave not ſo learned Chriſt. Secondly, this is but the Hypocrites guiſe; He makes cleane the outſide, he iuſtifies himſelfe before men onelyonly. Thirdly, this is but a childes part, who makes his mother beleeue that his ſores heale, when they rankle, and ſhewes his right hand for his left. Laſtly, this is a poore remedy, to couer a broken arme with a braue ſcarfe: Alas, thou muſt anſwere Conſcience, when all friends bee abſent: time will be, when death will ſnatch thee from men, and Conſcience will follow thee to Chriſts barre; then if thou canſt not ſtand before thine owne heart, how wilt thou ſtand before him, who is greater then thy heart? Poore man, poore man! thou maiſt eaſily deceiue men, poſsibly deceiue thy ſelfe: but if thou canſt not approue thy heart to God, thou art loſt; for him thou canſt not deceiue. As for thoſe who make bold to father all vponupon Conſcience, and vponupon God, who wipe their impudent mouthes with the Harlot, and ſay, What hauehave we done? Who appeales to God with innocent Dauid and Paul, Iudge me, O Lord: I lye not, my conſcience beareth witneſſe, God knowes my heart: I take on my conſcience, that I am vniuſtly ſlandered, when tis neither ſo, nor ſo; what will become of theſe men? with what faces will they looke vponupon that conſcience, that Iudge, whom they hauehave made partakers, witneſſes, Iudges, reuengers of their damned hypocriſie, and more then diuelliſh impudency! But leaue them to the racke.

The third ſort perſwade themſelues of their integrity and ſpeake it out with Pauls confidence, We hauehave a good Conſcience. But would their confidence were as well bottom'd as his: but alas, Men build this their aſſurance either in the ayre, or on the ſands: ſome are perſwaded without reaſon, ſome vponupon very weake reaſon. For the firſt, they hauehave (yea that they hauehave) as good Conſciences as any of them all. But what's their proofe? They are perſwaded ſo. But vponupon what reaſons? Why, they hope ſo. But vponupon what ground? Why, their minde giues them ſo. Firſt, poore men! Conſcience is reflectiue, knowes its knowledge, vnderſtands it ſelfe: Secondly, its rationall, and can giuegive a reaſon of its hopes: Thirdly, its regular, and proceedes by the rule of Scripture: Shew mee thy grounds in blacke and white, elſe tis fancie, not Conſcience.

Secondly, others alledge reaſon, but they cannot perſwade a reaſonable man who is not willing to winke; they are chiefly theſe.

Firſt, a good meaning: I am (ſaith the ignorant) no Scholler, many can put me downe with words, and doe make a greater noyſe, but I meane as well, and hauehave as good an heart to God-ward, as any of them all?

Sol. I anſwer, There is a latitude and meaſure of knowledge required of all, Without ſome knowledge, the minde is not good, Prou. 19.2. If the eye be ſtarke blinde, the whole man, and the wayes of man are ſo too; and to ſpeake of Conſcience without knowledge, is to ſpeake of contradictions, and to talke of ſeeing without ſight, hearing without eares; ſuch is knowledge without knowledge, that is, Conſcience. Tis certaine, Conſcience reaches no further then knowledge, at leaſt then habituall, and implicite, or generall knowledge. The confidences of an ignorant are but the fruits of his pride, and his ſcruples, the iſſues of his trembling opinion and ſtaggering iudgement: tis true, weake knowledge (ioyned with humility and care of growth) muſt not be diſcouraged; but whoſo neglects knowledge, preſuming vponupon Conſcience, doth as if he ſhould pull out his eyes, and truſt to his hands for guidance.

Obiect. The ſecond Reaſon alleadged for their hope of Conſcience, is from the troubles that they hauehave in their hearts; for when they hauehave done amiſſe, their conſciences be eftſoons vponupon them, and will giuegive them no reſt.

Sol. I anſwer, this may conclude ſome Conſcience, but not neceſſarily Pauls, Differences betwixt conſcience and conſcience from the Text.(that's to ſay) a Naturall, but not a Spirituall Conſcience. The differences of which two, are wide, and for the diſcerning thereof;

Firſt, ſee for what ſinnes thy heart ſmites thee, if onelyonly for crying ſtaring ſinnes, which the light of Nature from inward principles or outward inſtructions prompts; it is not the Conſcience now in ſpeech, Paul had a good Conſcience in all things.

Secondly, ſee what reformation this trouble workes; if none, take heed, Pauls Conſcience is ioyned with (deſires and) endeauours of obedience for the future.

Thirdly, ſee whence the trouble ariſes, whether from a contrariancy betweene ſinne and thee, or betweene Conſcience, and paine, and puniſhment onelyonly: Pauls conſcience is troubled with the filth as well as guilt of ſinne, foreignand his will is preſt to goodneſſe for its beauty.

Fourthly, ſee whither this trouble driues thee; Pauls carries him to Chriſtians, to Praier, Watchfulneſſe, Beware: A Naturall Conſcience proues a naturall man, but no more; thou canſt not claime kinred of Paul vponupon ſuch a Conſcience; with Turkes and Heathens thou maiſt.

Ob. The third ground is this: My Conſcience doth not onelyonly checke me for what's paſt, but curbs and reins me in: before ſin be committed, I dare not doe as the moſt doe; nay, I dare not omit good duty: Should not I reade, pray eueryevery day, I could not ſleepe in the night, &c. I anſwere,

Sol. It muſt be conſidered whence that feare ariſes; for tis certaine, that very cuſtome and education will make a child afraid to omit his deuotions when he goes to bed: if we will eſtabliſh the heart with comfort, wee muſt make good two things:

Firſt, that we worke vponupon right motiues not onelyonly becauſe ſuch hath beene our cuſtome, ſuch our education, ſo is the will of our Parents, &c. but becauſe wee need ſuch helpes, God loues ſuch ſeruices, and we finde ſtrength comming vponupon ſuch performances.

Secondly, that we heed the manner of performing, as well as the matters performed, not reſting in the worke done, but mourning for our dulneſſe, diſtractions, coldneſſe, and other failings in the doing; for this is once, there's nothing more ſhames and humbles an vpright man, then his ouert and ſlight performance of his Maſters worke.

Obiect. The third ground they ſettle vponupon, is their peace: their ſinnes doe not daunt them, nor their Conſciences dampe them; all is quiet within, and they hauehave no doubts of their ſaluation.

Sol. I anſwer, There is the Diuels peace, and Gods peace: there is a negatiue peace, or ceſſation onelyonly of torment; and a poſitiue peace, or fruition of comfort. Therefore, examine firſt, the ſource and raiſing of thy peace: for ſome are quiet, becauſe the conſcience is either blinde, and ſees not the ſword againſt it, like Balaam; or ſlothfull and ſleepy; and a very ſore man may feele little in his ſleepe; or elſe either ſeared or deluded: a deluded ſence thinkes it feeles or ſees what in truth it doth not; and ſeared fleſh doth not ſmart like other fleſh, not becauſe it hath more life, but leſſe ſence: ſo here.

Secondly, The meanes how thou commeſt by it: there is no peace but in Gods wayes; if I winne it not by praver, digge it not out of Gods ſauing wels and ordinances, finde not the Word ſpeaking peace to my ſoule, I cannot hauehave it; our peace comes in at the eare, as the Church ſpeakes, and out of Gods mouth; God creates peace by his word and lippe, 51.8. Eſa. 57 19.as Eſay ſpeakes: vnleſſe it beare his ſtampe, and hauehave Holineſſe to the Lord written vponupon it, tis not right, twill not paſſe as currant.

Thirdly, The effects of it: holy peace workes thankfulneſſe to Chriſt, humility in vsus, mercifulneſſe towards bruiſed ſpirits.

Obj The fourth ground is this: I cannot abide vnconſcionableneſſe in others; I can with no patience ſee men goe againſt Conſcience.

Sol. I anſwer, The Diuell is a great rifler and accuſer of others conſciences; but a conſcionable man is buſieſt at home, mildeſt abroad: be ſo, or be nothing.

Obiect But I ſtraine at the leaſt ſinne. Sol. So did the Phariſee: Conſcience is not right, vnleſſe it ſtraine at all ſinne, endeauour all duty, as Paul ſpeakes in both tables; conſider, compare, and ſo paſſe ſentence; and here an end of this Vſe: now to Inſtruction.

And here, would all that heare me this day, were as Saint Paul, his bonds excepted: It ſhall not be needfull to ſay much to thoſe who hauehave felt heauen and hell both in their conſciences, they ſee the difference; as for others, what can I ſay, when as men cannot beleeue me without experience? If they would receiue others teſtimonies, they may well conceiue, that a good conſcience is beyond all created goods, and a bad worſe then all poſitiue euils: for firſt, What ſo deſireable to all liuing things, as life? What will not men part withall for life, Iob 2 4.though it be from skin to skin? yet conſcience is ſuch a thing as wiſe men prize aboue life; they'le dye a thouſand deaths, rather then loſe conſcience; and whilſt they liue, they liue no longer then Conſcience ſpeakes peace. Looke vponupon an experienced man, and when he hath loſt his peace, no meate, no place, no wealth, no company, no life is pleaſant; he onelyonly liues, becauſe he dares not dye.

Secondly, for an ill conſcience; What more terrible and hatefull to Nature, then death? yet death is ſweet to a wounded Conſcience; did hee thinke that death would end his torments, he would not liue; nay, though he apprehends a iudgement, a hell at the heeles of death, yet many times hee ruſhes vponupon it, and concludes, that certainly hell can be no worſe, and probably better then an ill conſcience.

Loe (my Brethren) what Conſcience both wayes is; one ſo ſweet, that Heauen would be no Heaven without it: the other ſo bitter, that Hell is no Hell to it in the iudgement of experience. I can ſay no more to perſwade; mee thinkes now nothing ſhould remaine but direction. And the way to ſet you in Pauls circumſtances, is to guide you; firſt, to the getting: ſecondly, to the keeping of a good Conſcience.

1. How a good Conſcience is gotten.For the firſt, reſolue firſt on the thing, and thus conclude; What-euer it coſt me, what ſhift ſoeuer I make, I muſt hauehave a good conſcience. Ʋideatur. Aug. is Pſ. 30. &c.It is not neceſſary to hauehave wealth; a poore man may be honeſt here, happy hereafter. It is not neceſſary to hauehave health, a weake man may to heauen. Nay, it is not neceſſary that I muſt liue, my happineſſe is not confined to this life; but tis neceſſary to get a good Conſcience; without this, I can neither liue nor dye, be neither rich nor poore, ſicke nor well; in few, I cannot ſubſiſt, I cannot be (vnleſſe this be a being, to wiſh I neuer had beene) without a good conſcience; and therefore what-euer it colt me, Ile goe to the price thus firſt reſolue, and this done then hearkē; to the means, which are theſe: Firſt, goe to the right meanes: there's but one Phyſician for ſoules and conſciences, and that is God; he onelyonly made, and hee onelyonly remakes good Conſciences; none elſe can come at Conſcience, can take out the poyſon that's there; take off the guilt that is there; and therefore wee muſt carry our wounded ſoules to him, alleadge his owne covenant and hand, and ſay; Lord, thou haſt ſaid that thou wilt take away our euill heart, and giuegive vsus a better, now for thy truths ſake make good this Word, this Scripture. This done, thou muſt attend his method, and run his courſe and dict he preſcribes, & thou muſt follow this method;

Firſt, make thy Conſcience bright and lightſome: hee hath written a phiſicke for conſcience (no phyſicke booke for conſcience but his) from this Booke thou muſt gather knowledge, for darkeneſſe defiles the vnderſtanding, as Paul faies, and darkeneſſe is timorous and ſtaggering; a man can hauehave no true, no poſitiue peace, whilſt hee liues in darkeneſle, either all things, or nothing ſhall be lawfull; and where tis ſo, the heart cannot be comfortable, therefore to thoſe principles that yet ſticke in the ſoule, adde ſome other: adde light to light, the light of the Word to the light of Nature; for the Word is written to helpe that darkeneſſe, and that light is ſo dimme and ſmall, that wee muſt needes ſet vp another by it, elſe wee ſhall ſee nothing; and hee that ſees nothing, enioyes nothing: therefore thou muſt get knowledge by reading, by deducing coucluſions from Gods actions to thy ſeife, by hearing and ſetting thy ſelfe, if thou be free, vnderunder that Miniſtry that deales with Conſciences, that ſets out God as he is, the Word as it is, ſinne as it is; for then we truely know, when we know things in their owne notions and colours.

Seconly, thou muſt make the Conſcience cleane; it muſt be pure and cleare, before it will be good: there ſtickes to the conſcience of eueryevery man naturally a great deale of guile and filth; It is much diſabled and maimed, loſt much of its ſight and life, it hath learned to be idle, falſe, dumbe, &c. It hath contracted ſo much guilt, foulneſſe, brawnineſſe by trading in ſinne, that there's do roome for peace, till it hath a new conſtitution, and be wholly reſined: now the way to hauehave it cleanſed, is to flye to bloud: as in the Law all things were purified with bloud, ſo here the bloud of Chriſt is that, that cleanſeth from all ſinne, that waſheth the Conſcience from dead workes; this bloud is both healing, and will cloze all our ſcarefull gaſhes; and purging and will take off all ſtains, an will make vsus as white as ſnow. O goe to this Refiner, this Fuller, this Phyſitian, this high Prieſt, as the Word entitles him; nothing will ſerue, but his bloudy ſacrifice, and that will doe it; goe to him as to an All-ſufficient Sauiour, reſt in his bloud without further mixtures; plead his bloud ſhed for ſinners quite lost and vndone; beg that of God, asd Rahel did children of her husband, GiueGive me bloud or elſe I dye; apply that to thy bleeding ſoule, and ſay, I bleed; but Chriſt bled too for me; my ſinnes are bloudy, and his woundes are bloudy too; my bloud, if ſpilt, cannot make God that ſatiſfaction that his bloud hath, and therefore Ile reſt in his bloud that ſpeakes peace, not vengeance, as Abels did, and in him who quiets Conſciences as well as Seas and windes, Mar. 4.39. Elſe, as corrupt breath ſtaines and dimmes the glaſſe: ſo a corrupt heart the Conſcience. Next, when it is cleare from guilt and filth, then it muſt be pure and ſanctified, the Spirit therefore of Grace muſt reſt in the Conſcience, and giuegive it a new conſtitution; it is not ſufficient to let out the bad bloud, but now wee muſt breed good bloud, and make new Spirits. From a naturall Conſcience, and a Conſcience that is enlightened by the Word, we muſt proceed to a ſanctified Conſcience, and therefore we muſt labour to feele the power of Chriſts Bloud, and of Chriſts Life and Reſurrection in our ſoules, (who is King of righteouſneſſe and peace both, Heb 7.2.) quickning vsus in the Inner man, and ſtamping on vsus our firſt impreſſe of wiſedome, holineſſe, righteouſneſſe, that we may be throughout ſanctified, 1 Theſ. 5. and hauehave a beauty ſet vponupon the ſoule and conſcience in all points, as the Apoſtle ſayes, and freed from dead workes by repentance, Heb. 9. and when the Conſcience is filled in ſome due meaſure with light, and freed from ſinne, and furniſhed with poſitiue grace, then (out of all) reſults that goodneſſe of Conſcience that now we ſpeake of, whereby its fitted for its ends and offices, and enabled to giuegive vsus a good word and countenance.

2. How … …ept.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. The Conſcience is a Clocke or Watch in the boſome; look what you would doe to keep that in frame, that muſt be done heere.

Firſt, If the Watch be amiſſe, who ſo fit to amend it as hee that made it? So heere, if any thing trouble Conſcience, that it goes not at all, or too faſt, or out of order, goe to Chriſt, and goe quickly, pray him to ſet theein ioynt againe, as Dauid did, Pſal. 51.

Secondly, a Watch muſt be charily kept, the leaſt duſt, hayre, iogge almoſt diſtempers it; ſo the Conſcience, a little duſt in this eye marres both ſight and peace, a little ſinne crept in betweene the wheeles, ſets all at a ſtand: if euer thy Conſcience ſhall hold its comfort, and doe thee acceptable ſeruice, keepe it cleane, giuegive no allowance to any the leaſt ſinne: a man may liue and dye in ſome ſinne, and yet hauehave peace, when Conſcience is not priuy to it, and not conuinced of it: But there can bee no true comfort, where ſinne vnderhand is maintained and allowed, be it neuer ſo ſmall a one: let thy Conſcience hauehave this to ſay for thee: I can beare him witneſſe, that he bore his ſinnes as a burden, and bid none of them welcome.

Thirdly, a Watch muſt be daily lookt to (and thorowly too) if one pin be amiſſe, all is out of order: ſo the Conſcience; hee that makes not conſcience of all (according to his light) makes conſcience of none, and wil come to naught; and he that doth not looke vponupon his conſcience eueryevery day, and winde it vp, and ſet it in frame, will hauehave no conſcience in time: eueryevery 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. 'Tis with conſcience, as with Bay liffs and Stewards; if you call them to a daily reckoning, they will be carefull and vſefull; but if you let things runne on, and reckon once at the hundreds end, they will not watch, or they will not be able to remember: ſo tis with conſcience; therefore often looke vponupon it, and eueryevery day conſult with it.

The Watch muſt be vſed, elſe it ruſts, furres, and firſt begins to ſlacke its pace, and after ſome time will not goe at all: ſo conſcience, tis preſerued by vſe, as the ſtomacke is, and all things elſe; for eueryevery thing is perfected and preſerued by its proper operations; as water is kept ſweet by running, the Conſcience by motion ſtrengthens it ſenſe, and ſooner feeles its weight: by motion it is facilitated and that's as good as oyle to the wheele of a Clocke; therefore exerciſe Conſcience, and that in all good duties, whether perſonall or locall.

Corſcience muſt hauehave its full walke, and thats very large; for a Conſcience is to bee obſerued in all religious and righteous acts; and whoſo will preſerue his conſcience, muſt firſt keepe himſelfe pure and vpright. Firſt, in Gods worſhips: Secondly, in workes of righteouſneſſe towards man: Thirdly, in his owne place, he muſt make conſcience of his particulat calling and relation, and dwell vponupon that: and ſecondly, for others, hee muſt remember Pauls aduice, Keepe thy ſelfe pure, be not partaker of other mens ſinnes. In ſhort, of all things hee muſt feare God moſt; of all men, feare himſelfe moſt and his owne Conſcience; of all men out of himſelfe, feare his friends moſt, and his other mens ſinnes. Many a man waſhes his heart at home, and defiles his Conſcience abroad; when he hath gotten his owne acquittance, hee intangles himſelfe in other mens debts by conniuence, ſilence, conſent, &c. Take heed of this, for tis a hard matter to diſcharge conſcience in company and to come off well. Well, let conſcience hauehave its perfect worke towards God and man, alone, and in company, 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.

One thing more, and then an end: As a Watch muſt be made, ſo ſet by rule: you muſt ſet it by the Sunne and time of day: So Conſcience muſt hauehave its rule (though a ſubordinate rule it ſelfe) and this alſo muſt be ſet and ordered by the Heauens: the great God hath onelyonly power ouer his great office, and he in his Word is the iuſt meaſure of it: we muſt not ſay that's lawfull which he prohibits, that's ſinfull which he commands, that's arbitrary which hee holds neceſſary, that's neceſſary (for its nature) which he holds arbitrary: in ſhort, wee muſt neither widen nor ſtraiten the rule, but bring home our ſelues to that. Its hard to ſay where wee ſhall land, if we ſayle not by the Compaſſe, and looke not to the Heauens, and whether bee worſe to ſwallow all, or ſcruple all, is more then I can tell! This is once, he that either tyes vp, or lets out his Conſcience, more then God would hauehave him, makes worke for himſelfe, and way for temptation. In practice, tis good to bee of the reſtraining hand, where we are left to ourſelues: but for Opinion, Conſcience, and Iudgement, tis beſt to hold ones ſelfe free where the Word frees him, and bound, where the Word bindes him, elſe Conſcience will ſuffer wracke.

Two Sermons 2, Sermon 1

TWO SERMONS, VVHEREIN VVE are taught, 1. How to get, 2. How to keepe, 3. How to vſe a good CONSCIENCE.