OF the Apostles motion so much : Followeth now his reason ; where , first , the Assertion , I haue a good Conscience in all things : ] Secondly , the Euidence and confirmation , I am perswaded : ] so vpon 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 :

Euery Christian should so order the matter , that hee may truly say , Doct. I haue 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 haue 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 .

Euery Christian should so order the matter , that hee may truly say , Doct. I haue 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 haue 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 loue , whatsoeuer things are of good report , if there be any vertue , if there be any praise , thinke on these things , Which yee haue 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 haue : 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 vnto 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 vpon common equity , and hath nothing priuate in it ( vnlesse haply for degree onely ) 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 onely in his Ministery , but in all other Relations and passages of life , minded this , Acts 23.1 . & 24.16 . nay , further , as his life was rifled into by the aduersaries , with his Doctrine ; so he Apologizes for that , with this , and grounds his perswasion , as much vpon 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. Precepts first , for getting : secondly , keeping : thirdly , vsing of a good Conscience .

For getting : we are called vpon to wash the heart , Ierem. 4.14 . To wash off all filthinesse of spirit , 2 Cor. 7.1 . 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 haue receiued , and for a soule and spirit must euery one answer : Lawes we haue also receiued , and by Law we must be iudged ; we are vnder the same Iudge , the same Law , the same censure that others be , and must hold vp our hands at the same barre ; and therefore must haue the same thoughts , and care of Conscience : Books must be compared , Gods and ours , Originall , and counterpane ; therefore we also must haue our Bookes fairely kept , and a readinesse .

Secondly , 3. A necessitate . there lyes the same necessity vpon vs , as vpon 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 vs 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 vs all , as well as S. Paul , to conno this lesson , and to say readily , I , and I , and I , and euery I , haue 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 onely 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 they le secure , if they can : but for conscience , t is onely a name , a scarcrow to affright children withall ; but no wise man will stand vpon 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &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 , same s 1. If any man seeme religious , and make ; not conscience of euery 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 vpon scruple , feare after feare , sinne vpon sinne ; t is 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 haue a cleere , secondly , I haue 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 vpon Conscience in this age , shall dye a begger , or be begd for a foole , he shall haue trickes enow put vpon 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 vpon this racke , they will say so : as for disgrace , I had rather haue 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 , haue made a good end at last ; they haue dyed without feares , or if troubled a little , vpon 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 , It s one thing to satisfie after sinne committed : another , to sinne purposely , in presuming vpon 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 , vpon 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 vpon 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 haue not so learned Christ . Secondly , this is but the Hypocrites guise ; He makes cleane the outside , he iustifies himselfe before men onely . 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 vpon Conscience , and vpon God , who wipe their impudent mouthes with the Harlot , and say , What haue 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 t is neither so , nor so ; what will become of these men ? with what faces will they looke vpon that conscience , that Iudge , whom they haue made partakers , witnesses , Iudges , reuengers of their damned hypocrisie , and more then diuellish impudency ! But leaue them to the racke .

The third sort perswade themselues of their integrity and speake it out with Pauls confidence , We haue 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 vpon very weake reason . For the first , they haue ( yea that they haue ) as good Consciences as any of them all . But what 's their proofe ? They are perswaded so . But vpon what reasons ? Why , they hope so . But vpon 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 giue a reason of its hopes : Thirdly , its regular , and proceedes by the rule of Scripture : Shew mee thy grounds in blacke and white , else t is 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 haue 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 . T is 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 : t is true , weake knowledge ( ioyned with humility and care of growth ) must not be discouraged ; but whoso neglects knowledge , presuming vpon 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 haue in their hearts ; for when they haue done amisse , their consciences be eftsoons vpon them , and will giue 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 onely 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 onely : Pauls conscience is troubled with the filth as well as guilt of sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 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 vpon such a Conscience ; with Turkes and Heathens thou maist .

Ob. The third ground is this : My Conscience doth not onely 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 euery day , I could not sleepe in the night , &c. I answere ,

Sol. It must be considered whence that feare arises ; for t is 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 vpon right motiues not onely 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 vpon 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 vpon , is their peace : their sinnes doe not daunt them , nor their Consciences dampe them ; all is quiet within , and they haue no doubts of their saluation .

Sol. I answer , There is the Diuels peace , and Gods peace : there is a negatiue peace , or cessation onely 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 haue 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 haue Holinesse to the Lord written vpon it , t is not right , t will not passe as currant .

Thirdly , The effects of it : holy peace workes thankfulnesse to Christ , humility in vs , 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 haue 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 vpon an experienced man , and when he hath lost his peace , no meate , no place , no wealth , no company , no life is pleasant ; he onely 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 vpon 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 .