A good conscience the strongest hold.: A treatise of conscience, handling the nature acts offices use of conscience. The description qualifications properties severall sorts of good conscience. The excellency necessity utility happiness of such a conscience. The markes to know motives to get meanes to keep it. By John Sheffeild, Minister of Swythins London.

CHAP. XXI. The third use is for Reproof.

FRom the Lamentation we proceed to Reproof; which Reproof, like the long flying Roule in Zachary, with his Curse an∣nexed, striketh two sorts of Persons.

• 1. Those that have no Conscience yet as on this side.
• 2. Those that have lost their Conscience as on that side.

First, how many are justly to bereproved who have no care to get good consciences, when as they are desirous, as Austin said, to get all other good things, saying, Who will shew us any good: Good Conscience is not put into their Inventory, nor reckoned among their goods.

How do men enquire for good purchases, good bargains, good houses, good wives, good portions, good wares, good credit, yea, a good servant, and a good horse; they would have all good, yet care not what their conscience is: they get rich cloathing on their backs (saith Bernard) but have misera∣ble poor, ragged and tattered consciences.

Now the godly man saith, there is nothing so necessary for me to get as a good consci∣ence, and therefore as he makes Solomon's choice, so his prayer, Give me a good heart rather then a Kingdom. Solomon was more solicitous how to carry himself in his King∣dom, then another would be how to get into the Throne; Lord give me a large heart, and a spirit of wisdom to guide me. So doth the godly man, Give me the heart to know how to goe in and out, rather then the great State: The godly man saith, there is no such necessity for me to have two eyes, or two hands; there is no necessity of preserving my credit, of secu∣ring my state, of providing for my family, no such necessity of gathering riches, to live ho∣noured, and so dye wealthy; but there is an absolute necessity lyes upon me to fly hell, save my soul, lay hold on eternall life; and to this end to get a good conscience.

If I have but a good conscience left me (faith the Christian) I have enough; while I have that, I can want nothing: I may be counted poor, yet am truly rich; I may be looked upon as outwardly sorrowing, but behold I am alway rejoycing, as dying, but I live; as unknown, yet well known; as a deceiver, yet true; as having nothing, yet possessing all things: I may have dirt cast upon my face, good con∣science will wipe all off. 1 Pet. 3. 16. Having a good conscience, that whereas they speak evil, they may be ashamed, who falsly accuse your good con∣versation in Christ. I may lye under great pres∣sures,

even to despair of help or life, good consci∣ence supports me, and makes all light 2 Cor. 1. 12. I may have my credit blasted, yet repaired againe as Joseph had; State ruined yet restored againe as Job had; life lost, yet found againe as Christ Jesus promised; but if conscience be lost I am a lost man. The world may with their lightning (as the Philosopher saith) Con∣sume the scabbard but not at all peirce the sword, destroy and split the caske but not spill the liquor, or wine in it, yet how sad it is that the getting and using conscience is so much among the most of men neglected.

Every one observeth his rule and way of living, but the Christian. Every Artificer stu∣dieth to be exact in his kind, the Taylor hath his measure, or his patternes, the Carpenter heweth and Squareth his timber, the Mason his stone by rule, he maketh his wall by Line and Plummet, & must not the Christian observe his measure, his patterne, his rule, and line. The welbred Gentleman is ashamed to be seene abroad in an undecent habit, if he be not drest from Top to Toe in the best fashion, he thinkes he is not like himselfe. And is not the Christian to observe his fashion, and de∣menour. Austin did observe and bewaile this exceeding Pathetically, the Grammarian obser∣veth his Rules of speaking given him by his master, and shall not we observe our Rules of doing given us by God himself; the Gramma∣rian, or Orator observes his Construction, his Pronounciation, will not say, Inter hominibus for inter homines, will not lose you a Letter,

nor an accent, nor an aspiration (saith he) which is no Letter, he will not commit such a Verball fault as to say Ominem for Hominem, yet saith he, he that will not against the Rules of Grammer, & the Precepts of his Schoolemaster pronounce, Ominem for hominem, dare against the Rules of Divinity and precept of God Hate a man, odisse Hominem. Yea saith he, you may observe the Eloquent Orator or Lawyer is more carefull of his words, when pleading against his Adversary, and is more afraid to speake one word improperly, then to aggravate his charge without all charity and Conscience. Vigilantissimè Cavet ne Per linguae Errorem dicat inter hominibus, et ne per mentis furorem hominem auferat ex hominibus non eavet, yea he confesseth and bewaileth it as one of his owne sins when he was a young Scholler, that he did abhor Barbarous Solaecisines, and Incongruities of speech more then absurdities and incon∣gruities in his actions.

But let all men know wheresoever Con∣science is wanting, or not attended, there is yet no Grace, nor shall there ever be glory. First, there is yet no Grace at all in that heart, the first lesson and the A. B. C. of a Christian is, Make Conscience. The first thing that God doth worke in that mighty change from nature to Grace, and Translation from death to life, is the new heart. He begins ever with Conscience, He a wakens it, he softens it, enlightneth it, enli∣veneth it, He cleanseth it, he Sanctifieth it, He dwelleth in it. The first worke of Grace is the Donation of a new heart, and the change of a stone into flesh.

The sense of Externall feeling is the first Indi∣cation of the life of nature, this sense of In∣ternall feeling is the first and best discoverie of the life of Grace, He that hath not his Con∣science sprinkled, purged, quickned, renewed, and of a new impression, is not at all of God yet, nor belongeth to him, Because he neither hath his Image nor his Superscription. There∣fore neither shall he ever have Glory, which is the second thing.

Secondly, where is yet no Good Con∣science There shall be no Glory. As in the New Creature where God worketh Grace, he begins with Conscience, as was said before. So in the new Covenant where God promiseth Glory, he begins with Conscience also. This is the Co∣venant of grace when God promiseth to blot sinnes out of his booke of Remembrance, He giveth unto man a New Conscience for a Book of Remembrance unto duty and obedience, Heb. 8. 10. 11. 12. This is the Covenant I will make with the house of Israel, I will put my lawes into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a People, And they shall not teach every man his Neighbor, and every man his Brother, saying, know the Lord for they shall all know me from the least to the greatest, for I will be mercifull to their un∣righteousnesse, and their sinnes and iniquities will I remember no more. In which words the Lord alludeth to what he did to his people Israel, when he made the old Ceremoniall Covenant with them. He spake to them, gave them his mind in writing, delivered them the two

Tables, containing the Tenor and duties of the Covenants, these Tables were to be layd up in the Arke. God will do much more now, he will speake to the heart, write the law in new Tables, fleshly Tables of the heart, and keepe them there as in the Arke. And there they shall be for a continuall monitor & remembrance, that they shall need the lesse of outward teaching and humane Laws, they having an inward Directer, and Admonisher, and a Divine Law within. God will pardon no mans sinnes which is on part of the Cove∣nant where this written Law is not in the heart, which is another and former part of the Covenant.

The High Priest might not go into the San∣ctum Sanctorum, unlesse Sanctified and sprin∣kled outwardly with the bloud of the ap∣pointed expiation, nor shall any enter into Heaven whose Conscience is not first sprinkled and purified with the bloud, and Spirit of Christ. The Persian King had none came in un∣to him, but they were first purified & prepared a whole twelve moneth before. There shall certainly be admitted into Gods presence and Kingdome nothing that is defiled, and un∣cleane, But all must be in some good measure purified, that they may be made meet to be partakers of that inheritance of the Saints in light, Col. 1. 12.

[unspec 2] In the second place it doth much more re∣prove those that sometimes had some kind of Conscience, and have now lost it. This is the losse of losses. If a man have losses at Sea he takes

on, if lost a child he mournes, if lost an eye or an Arme he grieves, if by a Dead Palsie he hath lost the use of a side, he sees Death on himself and reckons himselfe halfe dead, what is it thinkest thou to have lost thy Conscience? If any Moat or Dust be in the eye he Rubbes, and wipes his eye, and cannot be quiet till he get it out. If but a thief in the candle he takes it out, but who is sensible of the losse and spoyle of Conscience, which is the greatest losse? Now a man may recover most losses, or beare any losse but this and not be miserable, This he cannot, sight may be lost, and reco∣vered, a child may be lost and thou mayst have another, credit may be broken and re∣gained, as Iosephs, state broken and repayred as Iobs, liberty lost and regained as Iehoiakins, life lost and be redeemed, and a better given for it, but this is the undoing loss, this breaks a man for ever, and makes a Bankrupt of him, he never recovers. This was Iudaas's Rupture, This man falles downe Headlong, Breakes in pieces in the midst, all his bowels fall out with this fall, and to his place he hastens.

The man that hath lost his Conscience may justly cry out with Micha's complaint what have I moreto lose? I have lost my God, I have lost my Priest, I have lost my Consci∣ence which was to me as both, and what have I more? I have lost my Jewels and all my goods, shall any stop my mouth and say, what aylest thou? losse of Conscience is like the losse of a Pylot to the Ship, or the losse of Card, Compasse, Sayles, Anchors to the Pylot,

they are at mercy of the Sea, and in the next storme in danger of being cast away.

Its a sad and fearefull sight to see a man in a Phrensie that hath run out of his wits, and hath lost his understanding, he is now besides himselfe, he knowes not friend from foe, nor mindeth what he does, nor what comes of him, what a Phrensie is the man in that is run out of his Conscience, He hath lost his Right minde indeed, and is quite Distracted and beside himselfe. A man cannot be called Compos mentis as a Christian, if he be not Compos Gonscientiae.

It is the Countrimans observation as a Prognostick of an Ill and stormy day to fol∣low, If the Sun Rise and appeare betimes, and go to bed againe (as they call it) then they looke for ill weather ere night, you may observe it while you will, it never fayles, If Conscience in a young Professor be up be∣times, and then go to bed againe, such a man hath sorrowes, and miseries following upon his spirit, and many an ill storme he must expectere he die.

The losse of Conscience to a man is like the losse of the sting to the Bee, shee gathers no more Honey, but becomes a Drone, and is expelled out of the Hive.

Losse of Conscience makes a man to be as Nabuchadnezar when he had lost his Reason, It was the losse of his Kingdome, He was Deposed from the Throne, driven away by his people, acknowledged no more for a King, nor looked upon as a man, but a fit

companion for Beasts, till he looked up to God, and received his reason againe. A man rejecting Conscience, is like Saul rejecting the word of God, rejected and cast off by God for it, 1 Sam. 15. 26. Thou hast rejected the word of the Lord, and the Lord hath rejected thee: Because thou hast despised knowledge, God hath de∣spised thee, Hos. 4. 6.

The losse of Conscience to a man some time acquainted with it, and guided by it, is like the losse of the Star to the Wise men; it is as much as the losse of all thy Grace, and of all thy Peace, & all thy comfort is worth, It is the losse of Christ. They had not their joy againe till they saw the Star again, nor could they go to Christ without it.

Notes

• Zach. 5. 3, 4
• Induuntur purpura & Byss••, & subinde con∣scientia pannosa jacet, fulgent monilibus, sordent moribus. Ber. ad Vir. Soph.
• 1 Kings 3.
• 2 Cor. 6. Austin said of some Christians Amiserunt omnia quae habebant nunquid fi∣dem? nun∣quid pieta∣tem? nunquid interioris hominis bona, qui est ante Deum dives? de civ. Dei, l. 1. c. 10.
• Si curtatus in aequali Ton sore ca∣pillos. Vel si Toga dissidet im∣par. Horat. Vide Domi∣ne quomodo diligenter observent filii bomi∣num pacta literarum, & syllaba∣rum accepta à prioribus locutoribus & à te ac∣ceptvae terna pacta perpe∣tuae salutis negligant. Conf. l. 1. c. 18.
• Ezek. 36. 25, 26.
• Esther 2. 12.
• Reu. 21. 27
• Quae laedunt oculos festi∣nas tollere, si quid est animumi differs cu∣randi tem∣pus in An∣num.
• Jud. 18. 24
• Ʋt in por∣tum perue∣ni amus re∣gendus est bona Consci∣entia navi∣gationis no∣strae cursus.
• Dan. 4 33, 34, 36.
• Mat. 2.