The souls looking-glasse lively representing its estate before God: with a treatise of conscience; wherein the definitions and distinctions thereof are unfolded, and severall cases resolved: by that reverend and faithfull minister of the Word, William Fenner, B.D. sometimes fellow of Pembroke-hall in Cambridge, and late parson of Rochford in Essex.

A treatise Of Conscience . ROM. 2.15 .

Which shew the work of the law written in their hearts , their consciences also bearing them witnesse , and their thoughts in the mean while accusing or else excusing one another .

I Have shewed you , What Conscience is . That every man is in an estate before God . And that hath made way now to a treatise of con●cience ; which will shew us what estate ●e are in before God . I desire to handle common-place-wise : And first I will ●●l you in brief what the conscience of ●ery man is . I say , of every man : For ●ngels and devils have a conscience ●o : ye may see it in the speech of the ●ngel to John when John would have ●orshipped him , Rev. 19.10 . I am thy fellow-ser●ant , saith he : see thou do it not . Mark ; He had a conscience that could say , I am a servant , and therefore must not ta●● worship to me . So for the devils : Whe● our Saviour bade them come forth o● the possessed , Matth. 8.29 . they say , Art thou com● to torment us before our time . See ; the● had a conscience that told them ther● would be a time when they should b● further tormented . But I am not t● speak of such consciences , but of th● conscience of man . Now the conscience of man is the judgement of ma● upon himself as he is subject to God judgement . Divines use to expresse i● in this Syllogisme , He that truly believeth in Christ shall be saved : My conscience telleth me this is Gods word . But I believe truly in Christ : My conscience telleth me this also . Therefore I shall be saved . And so also on the contrary side . So that conscience is a mans true judgement of himself : 1. Cor. 11.31 . If we would judge our selves ; that is , If we would bring our selves before the tribunal of conscience to receive its judgement .

Foure propositions are conteined in that portion of Scripture which I have chosen to make the subject of this ensu●ng treatise , Rom. 2.15 .

1. Foure Propositions . That there is in every man a conscience . [ Their consciences bearing them ●itnesse , ] Every one of them had a ●onscience bearing them witnesse .

2. That the light which conscience directed to work by is knowledge . written in their hearts . ]

3. That the bond that bindeth a mans conscience is Gods law . [ which ●hew the effect of the law written in their ●●arts . ]

4. That the office and duty of con●●●ence is to bear witnesse either with our selves or against our selves , accusing or excusing our selves or actions . bearing witnesse , and their thoughts ac●using or excusing one another . ] I begin ●ith the first .

Proposition I. There is in every man a conscience .

THere was a conscience in all these heathen in the text : 1. There is in every man a conscience their consciences ●ring them witnesse . There was a conscience in the Scribes and Pharisees : John 8.9 . being convicted of their own consciences There is a conscience in good men : as in Paul ; 2. Cor. 1.12 . Our rejoycing is this , the testimony of our conscience . There is a conscience in wicked men : Tit. 1.15 . their mind and conscience is defiled . As it is impossible the fire should be without heat , so it is impossible that any man should be without ● conscience . Indeed we use to say , Such an one hath no conscience : bu● our meaning is , that he hath no good conscience . But every one hath a conscience , either good or bad . The Lord engraved conscience in man when he created him at first . True it is , since the fall of man conscience is miserably corrupted ; but man can never put it off : Conscience continueth for ever in every man , whether he be in earth or heaven or hell . The most base and devilish profanelings in the world have a conscience : Let them choke it or smother it as much as they can , let them whore it or game it or drink it away as much as they are able for their hearts ; yet conscience will continue in spite of their teeth .

1. No length of time can wear this conscience out . What made Josephs brethren to remember the cruel usage they shewed him but conscience ? It was about twenty years before ; yet ●hey could not wear it out .

2. No violence nor force is able to ●uppresse conscience but that one day ●●r other it will shew it self . What made Judas go and carry back the money that he betrayed our Saviour for , ●nd also to cry out , I have sinned , but conscience ? No question but he la●oured to suppresse it ; but he could ●ot .

3. No greatnesse nor power is able do stifle conscience but that it will one ●ay like a band-dog flie in a sinners face . What made Pharaoh crie out , I am ●icked , but conscience ? He was a great King ; and yet he was not able to over●ower conscience .

4. No musick , mirth or jovializing ●an charm conscience , but it will play ●he devil to a wretched soul for all ●hat . What was the evil spirit of me●ancholy that came upon Saul but conscience ? He thought to allay it with instruments of musick ; but it still came again .

5. Death it self is not able to part conscience from a sinner . What is that worm that shall never die but onely conscience ? and in hell conscience is as that fire that never goeth out .

I confesse some seem to have lost conscience quite : They can omit good duties as though they had no conscience at all ; they can deferre repentance and turning to God as though they had no more conscience then a beast : but one day conscience will appear , and shew plainly that it was present with them every moment of their lives , and privie to all their thoughts and all their wayes , and set before them all the things that they have done . Be men never so secure and senselesse , and seared for the present , conscience will break out either first or last : Either here or in hell it will appear to every man , That he hath and ever had a conscience .

Reasons Now the reasons why the Lord did plant a conscience in every man living are ,

1. Because the Lord is a very righ●ous Judge : And as he commandeth ●rthly judges not to judge without ●itnesse ; so he himself will not judge ●ithout witnes , and therefore he planteth a conscience in every one to bring in evidence for him or against him at Gods tribunall .

2. Because the Lord is very merci●●ll . We are wonderous forgetfull and ●ndlesse of God and of our own souls , and have need to be quickned up to our duties : therefore the Lord hath ●iven every one of us a conscience to ●●e a continuall monitour . Sometime ●e forget to pray , and then conscience ●●tteth us in mind to go to God : some●●me we are dull in the duty , and con●●●ence is as a prick to quicken us : some●ne our passions are distempered , and ●en conscience checketh & command●●h us to bridle them . We should ne●r be kept in any order if it were not ●r conscience : Therefore hath the ●ord in mercy given us a conscience .

Vse 1 The first use is , to condemn that diabolical proverb common among men Conscience is hanged a great while ago . No , no ; Achitophel may hang himself , bu● he cannot hang his conscience : Sa● may kill himself , but conscience canno● be killed . Mar 9.44 . It is a worm that never dieth As the reasonable soul of man is immortall , so conscience also is immortall .

Vse 2 Secondly , this condemneth such a go about to suppresse conscience : The● conscience maketh them melancholic● and lumpish now and then , and they g● about to shake it off . Alas ! why do y● go about that which is utterly impossible ? Ye may suppresse it for a while and gagge it for a while ; but ye can never shake it off . Conscience sticketh s● close that a man may as soon shake o● himself as his conscience . And indee● his conscience is himself : 1. Cor. 11.28 . Let a man examine himself , that is , his conscience Judge in your selves , verse 13. that is , Judge i● your consciences .

Vse 3 Thirdly , this confuteth that drunke opinion , That conscience is nothing ●ut a present fit of melancholy . No ; It causeth it may be the present melancholick fit , but it is not it . Conscience 〈◊〉 a standing power in a man that is e●ermore with him , and will evermore ●dge him and condemn him if he be ●uiltie before God . It will be with him when his dumpish fit is over . Let him laugh and be merry ; yet conscience lies 〈◊〉 the bottome of all , and will spoyl all the mirth . Prov. 14.13 . Let the drunkard be ne●er so joviall ; I will not believe but ●onscience in the midst of that drunken mirth causeth some sadnesse within , and telleth him this is a very wicked life . Let the carnall hypocrite daub up the matter with good duties and good prayers and good hopes ; I cannot believe but ●here is a conscience lieth at the bot●ome and telleth him he is rotten for all ●his . You may see this in Cain : Gen. 4.5 . He had ●een at a good duty , sacrificing to the Lord ; but his countenance fell when ●e had done , conscience did lie at the bottome , and did tell him God did not accept him . Conscience is with evil men at church , at sermon , at sacrament , and telleth them secretly that they an● not the persons to whom the blessin● of these ordinances belong .

Vse 4 Lastly , this may be for exhortatio● to the godly ; That they would consider this , that they have ever a conscience within them ; and that therefor● they would labour alwayes to keep i● void of offense : which was Pauls exercise Acts 24.16 . Take heed you offenc● not your consciences in duties of piety towards God , in your prayings , hearings , &c. no nor in your callings , eatings , drinkings , liberties , recreations : Look alwayes to your consciences , that yo● offend them not , because they are eve● with you . When two live ever together , they had need not offend one another ; else there will be no quiet : You and your consciences must ever live together : if ye offend them , ye are like to have very ill lives . Better live with a curst scold then live with an offended conscience : ye had better offend the whole world then offend conscience . There are none whom ye are alwayes to live with ; but conscience ye are alwayes to live with . Ye are not alwayes to live with your husbands , ●r alwayes with your wives , nor al●ayes with your parents or masters ; ●ere is a time when you must part : but ●onscience and you will never part : ●herefore labour to keep it void of of●nse . And thus much of the first proposition , There is in every man a consci●nce .

Proposition II. The light that conscience acteth by is knowledge .

THis knowledge is twofold ; II. Proposition 1. Of Gods law , 2. Of our selves .

1. The knowledge of Gods law . To know Gods will what is good , what is ●ad ; what God commandeth , what he forbiddeth . Every man under heaven hath this law of God in some measure writ in his conscience . I confesse , Gods children onely know Gods law to purpose , ●as it is a light to guide them in the way of salvation : but all the world have some measure of knowledge , whereby they may gather that there is a Go● and that he ought to be worshipped a● obeyed , and that he hath power ov● life and death . All the world ha● knowledge in some measure what 〈◊〉 good and what is not , what is to b● done and what not , what is accordin● to conscience and what not : All th● world have this knowledge in som● measure ; I do not say , enough for salvation , but enough to make them inexcusable before God for not following that light and not living according to that knowledge which they have . I● there were not some light in this behalf , some knowledge of the law o● God in every man , conscience could do● nothing .

2. Knowledge of our selves : This also is the light that conscience acteth by . There is in every man some measure of knowledge of himself according to the measure of knowledge that he hath of Gods law . Our consciences look backward and forward ; forward to Gods law , and backward on our selves , Whether we be such as Gods law requireth , yea or no. First , ye may find this in good men . This light did the conscie●●e of David go by : Psal. 18.23 . I was upright be●e God , saith his conscience , and I kept 〈◊〉 self from mine own iniquitie . His ●●nscience had a light whereby he ●ew what he did . Secondly , ye shall ●d this in wicked men . This light the conscience of Achan went by : Josh. 7.20 . I have ●ed against the Lord God of Israel , and ●us and thus have I done .

These are the two lights that every ●ans conscience goes by : It hath light in some measure to know the law of God , what he should do and what he should not do ; and it hath light in some measure to know himself , what he hath done or not done , whether he hath done ●s he should yea or no. Now these two ●ights are necessary ; as thus I prove .

First , the knowledge of Gods law is necessary . For else conscience cannot work . A drunkard might be drunk every day in the year , and yet conscience could not trouble him nor condemn him of sinne unlesse he knew the law ,

That God hath forbid drunkennesse . And so the swearer . And so evil wo● and bad thoughts conscience cannot a●cuse for , unlesse there be so much lig● as to know they are forbidden . A● therefore Divines do all say that th● Synteresis is necessary to the exercise 〈◊〉 conscience . The Synteresis is this : Whe● a man keeps in his mind the knowledg● of the things conteined in Gods law namely , That we must obey God , honour our parents , not commit adultery not kill , not steal , not lie , not covet , &c Unlesse the knowledge of these be kep● in mind conscience cannot work . And therefore when we would stirre a man● conscience , we appeal to his knowledge ; 1. Cor. 6.9 . Know you not that the unrighteous shall not inherit the kingdome of God ? As if he had said , Your own consciences may condemn you to the pit of hell if ye be unrighteous , because your Synteresis can tell you that the unrighteous shall not inherit the kingdome of God . This is the reason why we say that there is a naturall conscience and there is an illuminated conscience ; because some have no light but onely the light of nature , some have besides the light of ●s word , which sheweth that which ●re sheweth , and much more clearly , ●eacheth many things more which ●e cannot teach : And hence the ●cience of the illightned condem●● for such things as the naturall con●●ce never stirreth about .

●econdly , the knowledge of our ●●lves is needfull ; else conscience can●●t neither . Though we know what ●s law requireth and what not , ●t is good and what not , yet un● we know whether we go with it 〈◊〉 against it conscience cannot accuse nor excuse . As for example ; A close hypocrite , he knoweth wel enough that the Lord hath condemned hypocrisie , and that hypocrites must have their ●●tion in hell : yet if he do not know ●●self to be an hypocrite , his consci●●●e can never condemn him for being ●e . And therefore both these know●●●ges are necessary , as well the know●●●ge of a mans self as of Gods law . ●any who had a hand in crucifying our ●●viour , sinned grievously ; yet they sinned not against knowledge beca● they knew not what they did : Luke 23.34 . Fath● forgive them , they know not what they 〈◊〉

Thirdly , It is a contradiction to 〈◊〉 a blind conscience in act . The cons●●ence cannot be blind and yet actual● condemn . Indeed the conscience it s● may be blind , but it can never act and 〈◊〉 blind : If it truly accuse or excuse must have some light . It is true , it ma● erroneously excuse or accuse , and y● have no true light : Seeming light 〈◊〉 enough to do that : seeming knowledg● is enough to make conscience erroneously excuse : As they who killed th● Apostles , John 16.2 their consciences excuse● them , and told them they did Go● good service : they seemed to know i● was good service to God , and therefor● their consciences excused them , &c ▪ Thus ye see that the light that conscience workerh by is knowledge .

Vse 1 The use of this point is first , to le● us see the infinite necessity of knowledge . As good have no conscience a● all as conscience without knowledge : for it cannot act and perform its office . ●is is the reason why so many thou●ds go on in their sinnes without re●tance , because being ignorant they ●e no conscience to prick them there●o : as Jer. 8.6 . No man repenteth him ●his wickednesse , saying , What have I ●e ? Why , what was the reason that ●nscience did not prick them , and say , ●is thou hast done and that , Thus ye ●e rebelled , & c ? The text answereth 〈◊〉 the next verse , My people know not 〈◊〉 judgement of the Lord . The stork ●weth her time , and the turtle , and the ●llow ; but my people do not know their ●ies .

Vse 2 Another use is , to exhort us that we would labour to perfect the light of ●onscience , that it may be able to guide 〈◊〉 and direct us unto heaven . Our con●●ience hath knowledge enough by the ●ght of nature to make us inexcusable , ●nd to clear the justice of God though ●e should damne us for ever : but there ●ust be a greater light then that , that ●ust guide us to heaven . O let us ●ray to Christ the true light to set up ●his light in us , that we may never be at a losse in our way to happinesse , n●ver step out of the right path but o● conscience may be able to put us in ●gain , never go slowly but our cons●●ence may spurre us on faster ; that o● conscience may not be like the s●● of a candle in a socket , that flameth 〈◊〉 now and then and then is dark aga● and again it flameth out and is dark ●gain : A man may see his book by i● but he cannot see to reade ; he may se● his pen and ink by it , but he cannot se● to write ; a woman may see her need● and cloth by it , but she cannot see t● work : so it is with some mens consciences : Their light is so dimme tha● they can see the duties , but they canno● see to do them ; they can see the commandments of God , but they canno● see to obey them . O labour to perfec● the light of your consciences , that ye● may see to walk by them . And thu● much also of the second proposition , The light that conscience acteth by is knowledge .

Now I should come to the third proposition which as I first propounded ●hem was this , The bond that bindeth conscience is Gods law : But I will now a little ●ter the method , and make the other ●hich was propounded last to be the ●ird in the handling ; and it is this ,

Proposition III. ●he office of Conscience is to bear witnesse , to accuse or excuse .

COnscience is put into this office by God himself . It is Gods officer : III. Proposition . The office of Conscience is to bear witnesse . ●ot onely his register-book that shall 〈◊〉 opened at the day of judgement , ●herein is set down our thoughts , words and deeds : but it is a preacher also to tell us our duty both towards ●od and towards man : yea , it is a ●●werfull preacher ; it exhorteth , ur●th , provoketh : yea , the most power●ll preacher that can be ; it will cause ●e stoutest and stubbornest heart un●r heaven to quake now and then ; it ●ill never let us alone till it have ●ought us either to God or to the de● . Conscience is joyned in com●ission with Gods owne spirit to be an instructour unto us in the way we should walk ; so that the spirit and it are resisted or obeyed together , grieved or delighted together : We cannot sinne against conscience but we sinne also against Gods spirit ; we cannot check our own consciences but we check and quench the holy spirit of God .

The office of conscience to our selves is , Rom. 9.1 . to bear witnesse : My conscience beareth me witnesse , saith Paul . Conscience is alwayes ready to do this office , if it shall at any time be invited unto it : For conscience looketh sometimes for inviting ; sometimes it will not bear witnesse unlesse we invite it and call upon it so to do . But there will come a time when it will do it and must do it and shall do it , namely at death or at judgement : then it will bear witnesse whether men invite it or no. Now it may be suppressed and silenced and kept under from witnessing ; but then it must bear witnesse and shall , either excusing or accusing , acquitting or condemning , when God shall judge the secrets of mens hearts , as the Apostle speaketh .

The properties that are given unto conscience in the discharge of its office are foure : Foure Properties of Conscience . 1. It is supreme ; 2. It is impartiall ; 3. It is faithfull ; 4. It is privie .

1. It is supreme : It hath highest authoritie ; it is the most uncontrollable and ablest witnesse that can be : the greatest , weightiest witnesse in the world ; better then ten thousand witnesses . Though all the world do condemn us , yet if our own conscience do not , we need not fear : And so on the contrary , if conscience do condemn us , it will be small comfort though all the world flatter and commend and excuse us . It is a supreme witnesse : Though all the Angels in heaven should come and bear witnesse , their witnesse is not so uncontrollable as conscience is . There is no appealing from the witnesse of conscience ; we must be tried by it . If conscience do accuse and condemn us , the Lord onely is greater then our conscience , 1. John 3.20 . and will give judgement with it when it doth its office . And if our conscience do not and commend us and applaud us when we are naught , and call us good men and good women when we are nothing so : but this will tell us plainly how vile and sinfull we are ; and if we say we are good when we are not , it will tell us plainly we lie . 1. John 2.4 . He that saith I know him , and keepeth not his commandments , is a liar . Mark ; though he say it , yet his conscience giveth him the lie . It is faithfull again in excusing . It beareth witnesse of every good dutie we perform and of whatsoever good is in us . Though all Jobs friends spake evil of him , and God himself by his outward judgements seemed to condemn him for a wicked man , yet still his conscience ( like a faithfull witnesse ) did not forsake him , nay , it offered to reason with God himself , Job 13.3 . I would reason with God : I know I shall be justified , and I will never forsake mine innocency till I die . Still his conscience stood for him and excused him . Thus on both sides conscience is a faithfull and sincere witnesse : it will not be corrupted to speak otherwise then it knoweth the matter is .

4. It is most privy to what it doth witnesse . It is more privy to what we have done then all the world : It can say more for us or against us then all the world . Thou knowest all the wickednesse that thy heart is privy unto , saith Solomon to Shimei 1. Kings 2.44 .

The use of all this is ; Vse . Seeing conscience is so supreme , so impartiall , so faithfull , so privy , we should take heed ●ow we do any thing that might give ●t advantage against us . If we were to ●ppear before an earthly judge to an●wer for our behaviour , and should have a companion present continually with us , marking every thing in us , tel●ing us of every fault , and witnessing it ●gainst us unto the judge , how carefull would we be of doing any thing that might give him advantage against us ? Lo , we have conscience as a continuall watch-man , espying out all our wayes , ●etting down what-ever we do amisse , ●hecking us for it for the present , and one day accusing us before God and ●etting all things in order before our faces ; Oh how should we then labour it two years after : Gen. 41.9 . I remember my faults this day , saith his conscience . Adonibezek had forgot his cruelty ; but his conscience brought it to his mind : As I have done so God hath requited me , Judg. 1.7 . saith his conscience .

2. Conscience beareth witnesse of what we intend and purpose to do , whether against God or man . It will testifie every purpose and project of the heart though it be never acted , though it die in the heart and never come to light . Men little think of this : Tush ( saith one ) I never did such a thing , though I once intended it , or had some thoughts about it . Mark ; those very thoughts will conscience bring forth and testifie what they were . Heare the Apostle ; Rom. 2.16 . in that day God shall judge the secrets of men , &c. The most hidden things conscience shall bring to light , and Christ shall judge them .

3. Conscience beareth witnesse of the bent and frame of our hearts , what we affect most and love most , and rejoyce and delight in most , and desire most and grieve for most , what our affections runne upon most , whether upon God or the world , whether upon heaven or the things of this life . Conscience bare witnesse to David , Psal. 119.77 . that his delight was in the law of the Lord , that God was his portion , that Gods statutes were his counsellers . Conscience bare witnesse to the false teachers in Christs time , that they affected vain-glory and the prayse of men more then the prayse of God . Conscience bare witnesse to Demas , that notwithstanding his fair profession his heart was set upon the world . Conscience bare witnesse to Jehu , that for all his seeming zeal his heart was not upright .

But it may be objected , Obj. 1. Jer. 17.9 . How can this be ? The heart is deceitfull above all things : who can know it ?

Who can know it ? That is , Answ. Who else can know it but a man himself ? None under God can know the heart of man but a mans own conscience , the spirit of man that is in him . I confesse a man may be ignorant of some secret and particular deceit in his heart : but who knoweth not the generall standing of God small ; and so we are deceived , no● seeing the radicall power of this love of God , which in regard of its vertue is stronger then the other : As a fool , if he should feel hot water , would conclude that there is no cold at all in it ; whereas there is radicall cold in that water , such as will expell all that heat in a little space . Or else this ariseth from anguish of spirit , which so disturbeth the mind that it cannot see its own condition nor be capable of the comforts belonging unto it ; as it was with the Israelites , Exod. 6.9 . otherwise doubtlesse we may know our own hearts ; and when our conscience beareth witnesse its witnesse is right .

Vse 1 I. Use , of reproof to those who stand out against the witnesse of their conscience , and like hard-hearted felons plead still , Not guiltie , though never so much evidence come against them , though conscience oft tell them , this they have done , thus they do , such they are . Oh stop not your eares against conscience ; stand not out against it , but believe its testimony , and make use of it to repent of the evil it accu●●●h of while mercy may be had , before ●od himself cometh and joyneth with conscience to condemne for ever .

Vse 2 II. It serveth for singular encouragement to all to abound in good works . Conscience will bear witnesse of them all to our unspeakable comfort in the time of afflictions , yea at death and judgement . Job felt it a sweet thing to have conscience give in testimony of his integrity and uprightnesse : When his friends proved miserable comforters , and God himself seemed to write bitter ●hings against him , yet his conscience witnessed that he had been eyes to the ●lind , and feet to the lame , he had fed ●he hungry and clothed the naked and comforted the fatherlesse . There is not ● good thing that ever we do but conscience will afford us the sweetnesse and comfort of it in our troubles : Isai . 38.3 . Remem●er , O Lord , saith Hezekiah , that I have walked before thee in truth and with a perfect heart .

We have spoken of consciences single bearing witnesse : Now followeth its now onely of those who drown their consciences in their cups , and fear their consciences by their grosse sinnes ; but of those who would seem godly and perform good duties , but with hypocriticall hearts and carnall minds . O that they would heare but conscience argue a little in this manner ; To be carnally minded is death , that is , is an evident signe of a man that is in the state of death and damnation : But , saith conscience , I am carnally minded ; or we are carnally minded : Therefore we have an argument about us of death and damnation . And so also for all other sinnes ; There is not a wicked man under heaven but he may argue out of his own miserable estate by his conscience , or he might if it were awaked , as one day it will be .

Vse 3 Thirdly , this may serve for instruction . No matter what opinions me● have of us in the world : The questio● is , What is the judgement of our ow● consciences upon us ? It may be thou art taken for a man of great knowledge and a forward man in godlinesse ; it may b● the godly dare not judge otherwise o● thee : but the question is , What is t●● judgement of conscience ? Doth nor thy conscience tell thee thou art but a proud fool , conceited of thy knowledge , and ●ovest to heare thy self talk ? And so for thy performance of good duties , what testimony doth conscience give of the manner of doing of them ? The testimoniall of conscience is above all testimonials in the world : 2. Cor. 1.12 . all the good opinions of the world are not worth a ●ush without this : If conscience can ●ay that in our wayes we seek to please God , and allow not our selves in any ●vil way , this testimony is full and sa●isfactory , and onely this .

Yet further concerning this judiciall witnesse of conscience : It is either about ●hings to be done or omitted , or things ●lready done or omitted . The judiciall witnesse of conscience about things to ●e done or omitted is double : 1. To ●dge out of Gods law whether it be ●ood or evil ; 2 , To counsel out of ●ur own judgements either to do it or ●orbear it according as the nature of the ●ction is : If it be good , conscience will so on the contrary , if it be evil , conscience will counsel us to forbear , yea bring arguments to disswade ; O do it not : it will tend to the dishonour of God , and be offensive to others , and wound our souls , &c. It was conscience that withheld David from killing Saul , and prest him from it by a strong argument , 1. Sam. 24 10. O he is the Lords anointed . It was conscience that withheld Joseph from yielding to the enticings of his mistres , and yielded him an argument to disswade him from it , How shall I do this great wickednesse , and so sinne against God ? It was conscience that disswaded Nehemiah from flying , Neh. 6.11 . Should such a man as I flie ? And if one argument will not serve , conscience will use more .

Vse 1 The use of this may be first for Instruction . Hence we learn that naturall men may have a conscience urging to good and restraining from evil . There is no man so evil or ignorant but he hath naturally some light with him by which conscience is set on work to advise and to counsel , and to say , This is very good ; do it : This is very sinfull ; forbear it . This therefore is no signe of grace in any man to have his conscience calling upon him to do good or ●isswading him from evil : The very heathen had so according to their light ; yea and in many of them it was forcible to restrain them from many sinnes which they were inclined unto . And so may many men be put upon many good duties , not for any love or liking of that which is good , but because they would please and satisfie conscience , which otherwise will not suffer them to be quiet . It was conscience that kept Abimelech from defiling Sarah , and yet a carnall man .

Here then a question may be asked , Obj. Whether a mere naturall man can avoid sinne for conscience sake .

I answer , Answ. That this expression , for conscience sake , may be taken two wayes : either 1. for conscience of the commandment of God and love to it ; and so none but Gods children do obey for conscience sake : and so it is meant when Paul speaketh of being subject for conscience sake , Rom. 13.5 1. Pet. 2.19 . and Peter speaketh of suffering science may not reproch him all his dayes for not following it : Whereas it is otherwise with the wicked .

Vse 3 3. The third use is this ; Seeing conscience is appointed by God to be our guide and our counsellour , it should be our practice in every thing we do to ask counsel of conscience whether we were best do it or no. I say that conscience is Gods oracle : Whatsoever we are to do we should ( as David ) enquire of Gods oracle , 1. Sam. 23.2 . May I go this way to work , or shall I take an other course ? Heare counsel and receive instruction , Prov. 19.20 . saith Salomon , that thou mayst be wise at thy latter end . Conscience is a faithfull counsellour ; heare it . It is the great mercie of God that thou hast such a privie counsel : Thou canst go nowhere but it is about thee to advise thee . Therefore as Rehoboam said to his green heads , What counsel give you ? so say thou to thy conscience , What advise givest thou , Conscience , in this case ? my carnall friends counsel me thus and thus ; mine own carnall heart and lusts would have me go this way : but , Conscience , what counsell givest thou ?

Vse 4 4. The fourth use is to reprove ●he custome of most men , who with Ahab refuse the counsel of that one ●rue wholesome prophet , & have foure ●undred other counsellours who will ●ive counsel as they would have it : They regard not this good Michaiah ; ●hey slight the counsel of conscience ; ●heir lusts and their carnall reason and ●●esh and bloud are their counsellours ; The counsel of conscience , they say , is not ●ood at this time , as he said of Achito●hels : They will heare conscience at ●nother time , but not now . But take ●eed ; for if you reject the counsel of ●onscience , it is because the Lord hath ● purpose to destroy you .

The Adjuncts of conscience , which shew themselves in the discharge of this dutie of judging and counselling .

THe adjuncts are of two sorts : The adjuncts of conscience . 1. such as respect consciences abilitie to ●ischarge its duty ; 2. such as accompanie conscience in the discharge thereof .

darknesse knoweth not whither he goeth John 12.35 . O labour therefore to get a conscience illightened . It is true , a man may have an illightened conscience and yet go to hell : but this is most certain ; without an illightened conscience a man cannot go to heaven . And if thy conscience be something illightened , yet labour for more light . It will prevent many a stumble , save thee from many a knock . Thou knowest not what case thou mayest be in , what difficult straits thou mayest be put unto : if thou hast not light in thy conscience to direct thee , what wilt thou do ?

II. An erroneous conscience .

SEcondly , an erroneous conscience is , 2. An erroneous conscience when conscience not understanding Gods law , or misapplying it , doth judge amisse and direct amisse . So Josephs conscience for a while was in an errour when Mary was found with child : Matth. 1.19 . His conscience informed him that he must either make her a publick example or put her away privily . Here his conscience erred about this particular untill the Angel had better inform●d him . There is a question Quest. here rai●ed by Divines , and it is , Whether we ●ught to follow conscience erring or ●o ? A question very necessary to be ●andled , partly because of mens igno●●nce in this kind , and partly because of ●●e frequency of the case . I answer ●●us ;

Ans. 1 First , we must not obey conscience ●●ing or counselling to that which is ●●l ; For our errour of conscience doth ●t make the transgression of the law 〈◊〉 be no sinne ; though an erroneous ●●nscience lead us to transgresse it .

Because the law of God is above conscience ; and therefore the com●andment of Gods law standeth in full ●●rce though conscience command ●●ntrary to it . Suppose a man should ●●ink in his conscience he might not ●●ke an oath though never so lawfully ●●lled thereunto by the magistrate and 〈◊〉 never so necessary a case , when as the ●ord of God commandeth us to swear 〈◊〉 truth , in righteousnesse , and in judge●ent ; I must follow the commandment different to do or not to do which yet is not indifferent but absolutely commanded , then it is alwayes a sinne not to do it , but it is no sinne to do it . The third proposition is this , If conscience hold a thing necessarie which God hath left indifferent , as if a man in conscience thought that he ought to pray foure times a day ( which thing yet God hath left indifferent ; ) in this he is bound to obey conscience though it erre . And it is no sinne to obey conscience thus erring ; though it be a sinne in conscience thus to erre .

Vse 1 The use of this is , I. to let us see what a sacred sovereigne thing a mans conscience is . It is alwayes a sinne to disobey conscience whether it erre or no , as it is alwayes a sinne to disobey God . A man can never go against his conscience but he sinneth . 1. Because conscience is our guide : It is our inward and our inseparable guide ; we can never come by any direction but by conscience ; we can never let in the commandment of God but onely by conscience : and therefore the Lord hath made it a very sovereigne thing . 2. Because we break a commandment through the loyns of a sinne , when we go against conscience . Ajax light upon a beast and slew it : his conscience thought verily it was a man ; Kill it not , saith conscience , it is a man : he goeth against his conscience and killeth it . His conscience here was in an errour , yet he as truly guilty of murder before God as if he had indeed slain a man , because he slew a man through the loyns of this beast : His bloudy mind looked at a man , and smote at a man , and slew a man . So when conscience is erroneous , and thinketh this is a commandment of God ; it is not so , but he thinketh it so in his conscience ; if he do contrary he breaketh a commandment though it be none , because the errour of his conscience made it one to him . Was not Herod truly guilty of the murder of Christ ? He thought in his conscience that Christ had been among the infants slain at Bethlehem . Thus conscience is a sovereigne thing : It is alwayes a sinne to go against it , erre or not erre : and if it be a sinne to go against one doubteth of the lawfulnesse of playing at cards and dice ; he is sure it is no sinne not to play , but whether he may lawfully play he doubteth : in this case he is bound not to play . So when one doubteth whether it be a sinne not to call his familie together every day to prayer ; Gods ministers tell him he must or he sinneth : I doubt of that , saith he . Do you so ? but you are sure it is no sinne to do it : Therefore you are bound to do it , because you are bound to decline the doubtfull part and take that which is certain . And so of all other the like particulars .

Rule 2 2. When conscience doubteth on both sides which is the sinne and which not , then a man ought to do that which is most void of offense . As for example ; Say an Anabaptist amongst us doubteth whether it be a sinne in him to bring his child to church to be baptized , or a sinne to refuse ; here his rule is , That that which is most void of offense , and most agreeable to brotherly unity and concord , is to be taken , the balance hanging otherwise even ; and the arguments to urge both the one or the other seeming of like weight , then this must be put into the scale and resolve the doubt .

Rule 3 3. It is lawfull to do some things when yet our conscience doubteth of the lawfulnesse of them . For we must consider there are two kinds of doubting : there is a speculative doubting , and there is a practicall doubting . Speculative doubting is to doubt of the lawfulnesse of the thing it self to be done : Practicall doubting is to doubt of the lawfulnesse of the doing of it . Now this latter is not alwayes a sinne , but the other is : As for example ; If a servant be commanded of his master to attend on him on the Lords day , he knoweth not what his businesse should be , and perhaps doubteth it is not of such moment as to be done on that day ; yet he hath no reason to deny his attendance : in this case though he doubt of the lawfulnesse of the thing done , yet he need not doubt of the doing of it , because he knoweth not what the businesse is , and hath no reason whereby he is able to doubts and scruples whether he is right or no , especially in matters of greatest moment . It is a great misery to have our consciences blind , which should be our guides , and which it is a sinne to disobey . This is the reason why St Paul doth so often speak , I would not have you ignorant , 1. Cor. 10.1 . and 11.3 . It is a very great misery that ones conscience should be ignorant what to do , what to hold , what to follow : I say , it is a lamentable miserie , that many who have followed the directions of conscience , should by it be led to death and damnation , to do things contrary to Gods word . What a misery was it for the Jews to have zeal and not according to knowledge ? &c.

Vse 2 II. This should teach us to use the means truly to inform conscience ▪ Without knowledge the heart is not good ; Prov. 29.1 that is , it is most profane . There be three means to get knowledge . Means to get knowledge . 1. Let us pray unto God that he would ope● our understandings ; that as he hath given us consciences to guide us , so also he would give our guides eyes that they may be able to direct us aright . The truth is , it is God onely that can soundly illighten our consciences : and therefore let us pray unto him to do it . All our studying , and reading , and hearing , and conferring will never be able to do it : it is onely in the power of him who made us to do it . Psal. 119.73 . Thy hands have made and fashioned me : O give me understanding , that I may learn thy commandments . He who made our consciences , he onely can give them this heavenly light of ●rue knowledge and right understanding : and therefore let us seek earnestly to him for it . 2. We must seek it in humility , alwayes suspecting our own knowledge . We are not too confidently and presumptuously to trust to our ●wn judgement , and despise or neglect ●he judgement of others . Psal. 25.9 . The humble ●od will teach : Pride and self-conceited●esse blindeth exceedingly . 3. We must ●eek with sobriety , alwayes contenting ●ur selves with that knowledge which ●s most necessarie , and not be curious a●out vain and idle-braind questions , or solicitous to answer every objection ty , offendeth conscience ; and conscience will keep a grudge a long time , and will give many a secret wound , deading the heart to duty , making faith and confidence in God dull : we cannot pray with courage , nor come before God with boldnesse . If our hearts condemn us not , we have confidence , saith John . 1. John 3.21 . An erroneous conscience will defile you ; a doubting conscience distract you ; a scrupulous conscience unsettle you : but above all other , an illightened conscience , if it have any thing against you will exceedingly disable you ; this stabbeth at the heart your confidence towards God . Go then and labour to purge conscience , else conscience will hinder you ; whether you pray , or heare or receive the Sacrament , &c. it will deprive you of comfort . Matth 5.23 . If thou bring th● gift to the altar , and there remembrest tha● thy brother hath ought against thee , leav● there thy gift before the altar : first go an● be reconciled to thy brother , and then com● and offer thy gift . The case is greater an● more dangerous when conscience hat● something against us : there is no offering will be accepted untill conscience be satisfied . If thou shouldest be about to pray , and conscience should stand up against thee as an adversary , and tell thee thou hast been vain , and loose , and carnall all this day , thou hast not set thy self to keep close to God this day , thou hast fallen into this and that sinne this day ; thou art not fit to pray till thou hast reconciled thy self to conscience : Alas , thy conscience will secretly undermine all thy praying . First , ●herefore reconcile conscience by hum●ling thy self , and breaking thy heart , and resolving , I have sinned , I will do no more . When conscience can say thy sorrow , and repentance , and resolution for new obedience is sincere , then thou ●●rt fit to pray , but not before . So what●ver other duty thou goest about , be ●ure to reconcile conscience ; else all will miscarry .

V. A faithfull conscience .

THus I have expounded the adjuncts of conscience which shew themselves in the discharge of its duty , every motion and inclination to evil : it is awake to see when evil is conceived , to tell us of it , to oppose it , and to disswade us from it : like a watchman on the top of a tower , alwayes awake to see when any danger approcheth . It is Gods minister with eyes on every side , to espie seasons of good , and stirre up to make use of them ; and of evil , and give warning to avoid them .

2. As a faithfull conscience is watchfull , so also it is rigid and severe . 2. It is severe . In every cause it delivereth its judgement : nothing can escape its sentence : it will not favour our lusts in any particular . If there be any opportunity of duty to God or man , it maketh us to heare of it ; though it be such a duty as none other will call upon us for , or it may be dare not put us in mind of ; as of love , and care , and help towards inferiours : yet conscience will : It titheth mint and cumine , and will tell us of the least duty . And so on the other side , it will not swallow the least sinne . As it will not swallow a camel , Luke 16.10 . so it will strain at ●gnat . A faithfull conscience is faithfull in the least . If David sinne but in the lap of a garment , conscience smiteth him for it . It made Abraham so precise to a thread or a shoe-latchet ; he would not take so much as that of the king of Sodom . It made Moses strict to a very hoof : It made Paul find fault with the Corinthians about their hair : It made Augustine condemn himself for an apple .

3. As a faithfull conscience is watchfull and severe , so also it is importunate 3. It is importunate . 〈◊〉 all its counsels . It doth not onely deliver its judgement , but doth with importunitie urge the following of its counsel . It will have no nay , but will be obeyed . It leadeth us bound in the Spirit to do it ; as Paul said , Acts 20.22 . I go bound 〈◊〉 the spirit . See how importunate this ●●ithfull conscience was with the Psal●ist : I will not give sleep to mine eyes , Psal. 132.4 . nor ●●mber to mine eye-lids , untill I find out a ●●ace for the Lord . It will not take any ●●y , say we what we will : say we be ●●epie , say we be busie , say we be loth ●●d full of excuses , it will be importu●●te , and that with vehemencie . It will omitting good or committing evil , will not let thee slumber and sleep in securitie , but continually joggeth and awaketh thee ? Hath he given thee a severe , a precise conscience , that will not favour thee in the least evil ? It is a most comfortable signe that the Lord meaneth well unto thy soul .

Vse 3 III. Labour to be a friend unto conscience , that it may continue faithfull unto thee . True friends will deal faithfully and plainly one with another , and will be importunate to do one anothe● good : Conscience will not deal thus with thee unlesse thou be a friend unto conscience . Now then are we friends unto conscience when we do what conscience requireth . As our Saviour said to the Disciples , John 15.14 . Ye are my friends if y●● do whatever I command you ; So I may say of conscience . For conscience if i● be truly illightened will command nothing but what Christ commandeth . I● we deal so in our constant course with conscience , be willing to hearken to it and be ruled by it , then if we be out o● the way now and then , conscience will be true to us , and be importunate with us for our good .

Vse 4 IV. Be sure thou stand not out a●ainst conscience when once it is im●ortunate . It is a great sinne to stand ●ut against conscience though it be not ●mportunate ; but it is a sinne a thousand ●●mes greater to stand out against it when it is importunate . Maxima violatio conscientiae est maximè peccatum . The greatest standing out against conscience is the greatest sinne : it is a sinne which cometh nearest that against the holy ●host , which accompanied with some other adjuncts is the greatest standing out against conscience . There is no sinne that doth more harden the heart then to do evil when conscience is importu●ate to disswade from it . This sinne ●as the cause why Saul was rejected of ●od ; I forced my self , saith he : 1. Sam. 13.12 . He for●●d his conscience ; his conscience was ●●portunate to have him stay accord●●g to the commandment of God , but 〈◊〉 forced himself to the contrary . I ●●nfesse , if conscience be importunate ●o the utmost , as it is with Gods chil●●en , men cannot with any force put it zealous in Gods cause against the house of Ahab and the priests of Baal ; 2. Kings 10.29 . but it suffered him to maintein the high places which Jeroboam had set up . Thus Gamaliel's conscience made him speak well for Paul , and yet continue ( it seemeth ) in much other evil . This conscience will restrain from great staring sinnes , or from such sinnes as the man hath no naturall propensity unto : but others which seem of a lower nature , or which are suitable to a mans particular desires , these conscience will swallow without remorse . As civil people , that cannot swallow down couzenage and injustice , and yet neglect of prayer and other religious duties never troubleth them . And so some professours , who cannot omit hearing sermons and talking of religion , and yet can rest without the power thereof .

3. It is remisse ; 3. It is remisse . that is , though it doth counsel and direct , yet it doth it with such coldnesse & remissenesse that it is easily answered and put off . Thus it was with David . It cannot be thought but his conscience said , Plot not against Vriah's life : But he would ; and so conscience let him do it . This conscience will be answered with every slight and ●dle excuse : As when conscience tel●eth one , Your wayes are not good : I wish you to repent , and make your peace with God ; it may be the man answereth , Yea , so I mean to do ; but I cannot yet intend it : when I have dispatched such and such businesse then I will do it . If conscience speak again , Yea , but you were best to do it now ; True , saith he , I know it , I know it . If God would give me repentance I would repent : It is his gift ; of my self I cannot do it . Or when it telleth him of family-duties , it may be he answereth , I have no leisure ; so long as I go to God by my self , I hope it will serve turn . Or when it telleth him of his wickednesse , ●t may be he answereth , Many worse then I have found mercy ; and I hope so shall I. This is the conscience that letteth a mans heart say , I shall have peace . Deut. 29.19 . Now ●onscience being remisse and cold , it is ●asily put off and answered with these idle and foolish excuses , or with some other pretenses like these , and so letteth the man go and live as before . This conscience is like Eli , which said , Ye do not well , my sonnes , but exercised no severity to cause them to do otherwise .

Vse . By this we see the dangerous estate of those men who have such a conscience . There be many who live in many sinnes , in carnall courses , some in company-keeping and drunkennesse , some in hatred and variance , some in chambering and wantonnesse , some in covetousnesse & love of this present world● your consciences no question can say Ye should do well to be more godly , to look more after Christ and after heaven , and ye should do well to get the truth of saving grace ; yet it may be they say nothing or nothing to the purpose in this behalf . Therefore is these mens case so dangerous because their consciences are so silent and so remisse . They have lost the most sovereigne remedy , namely conscience . Conscience is the most sovereigne means ( under God and his holy Spirit ) to work repentance in men that can be ; and is it not dangerous to have it prove traiterous and unfaithful ? What good can the ministerie of the word do unto you when every idle and false excuse or pretense which the wisdome of the flesh can devise can stop ●he mouth of your conscience when it ●alleth upon you to do what the word ●equireth ? It must needs be dangerous , ●nd so much the more because it is so pleasing unto you : ye take delight in such silent , and large , and remisse unfaithfull consciences ; ye love not to have your consciences too busie with ●ou ; ye like not that your consciences ●hould be too clamourous and importunate with you ; ye would have them not too rigid and vehement against your sinnes . It fareth with you as with many young men who have sold themselves unto folly , and think none their friends but parasites that flatter them , or those who connive and wink at their folly : but such friends will soon prove foes , and so will such moderate and quiet consciences . It is a dangerous ●hing to have such a silent conscience ; to want the chief means under God of doing a man good . It was conscience that told the lepers , 2. Kings 7.9 . We do not well to hold our peace : It was conscience that never would let the prodigall sonne be quiet till he returned to his father , and said unto him , I have sinned against heaven and before thee , and am no more worthy to be called thy sonne : It is conscience that is the most powerfull means under God to quicken a man up●● to repentance and obedience ; and therefore they are in a miserable case that want this great help .

Quest. But what are the causes why mens consciences be so evil and unfaithfull ?

Answ. The causes hereof are chiefly these foure :

1. Ignorance is one cause why a mans conscience is unfaithfull , when we do not labour to have conscience throughly illightened and informed . Who are more carelesse and negligent of their duties both to God and man ? who can with more freedome lye , steal , covet , sinne , &c. then those that are ignorant of the law of God ? They know not that they do so much hurt to their own souls as they do . An ignorant mind hath alwayes an evil conscience . ●t is impossible conscience should be ●●ithfull where it is not illightened : and ●ence it cometh to passe that conscience i● so negligent and unfaithfull , because ●e have been so carelesse of informing 〈◊〉 . Thy conscience must needs be silent 〈◊〉 long as thou art ignorant . 1. Pet. 2.15 . Ignorance 〈◊〉 soon put to silence .

2. A second cause is often slighting of conscience . It may be conscience speaketh not , or but coldly and remissely , because when it hath advised , and c●unselled , and admonished , thou hast neglected it and disregarded it from time to time . Though it judge and counsel , yet thou wilt not listen : Like Cassandra the prophetesse , who though her predictions were true and certain , ●●t were they never believed : so though ●●nscience speaketh true , yet men fol●●w it not ; and therefore it becometh ●ent when it is not regarded , but all 〈◊〉 counsel , and advise , and perswasions ●●ghted and neglected . Hence , I say , it ●●meth to passe that for want of im●loyment it is still and falleth asleep , till the time come that it must be awaked .

3. The third cause is that violence that is often offered unto it . Many times when conscience perswadeth to any good duty , or disswadeth from any evi● course , men will do against it and withstand it violently , & put off the wholesome advise of it : hence it cometh to passe that conscience having so many injuries offered unto it , beginneth to provide for its own ease , and so either it is silent and saith nothing , or else i● soon answered and rebuked ; as it was with Moses : When Pharaoh would never hearken unto Moses , but still fell to excuses , and at last to deny all , he would not let Israel go notwithstanding all that Moses could urge , but said to Moses , Exod. 10.29 . Get thee from me ; take heed to thy self ; see my face no more ; Moses then answered , Thou hast spoken well : I will se● thy face no more . So it is with conscience ; When men have been obstinate and have refused to heare it , and woul● have it speak no more , Thou hast wel● spoken , saith conscience : henceforth I will trouble you no more , but let you alone to take your course : I will advise you no more ; or if I do I will not be any more impor●unate .

4. A fourth cause is , that men do wilfully stop the mouth of conscience : ●f it beginneth to speak , presently they ●usie themselves about other things ; or if that will not do , they runne into companie , and there spend their time , that the howlings of conscience may not be heard ; and if still it be loud , they strike up the drumme , and ring all ●●e bells , that the voice of it may be ●●terly drowned : and so conscience at last is content to stand by , to heare and see & say nothing . By this means many ●●mes it falleth out that those who ●ave had very turbulent and clamou●us consciences not suffering them 〈◊〉 be quiet , have at last tamed them ●●d put them quite to silence ; or if ●●ey do speak , it is so coldly and re●issely that they care not whether they ● obeyed or no. Oh these are damna●e and devilish devises ! Whoever ye ●e that do thus , ye are in a dangerous estate , and ye carry the brands of hell and damnation upon you . If ever you desire to avoyd this dangerous estate , then shun the cause : Labour to have your conscience throughly illightned and informed by the word of God , that it may reade you your duty . A friend that knoweth but little can give but little counsel . Again , give heed evermore to the counsel of conscience . You know Achitophel took it ill that his counsel was not followed ; therefore he made away himself in displeasure : So conscience will take it very ill if its counsel be not followed : it will strangle it self , and smother it self ; you shall hear no more of it . Especially take heed you do not reject conscience , nor offer violence to it : If you do , you will make it unfaithfull and remisse ; and then you lose the best means under heaven of your good : Then deadnesse of spirit succeedeth , and hardnesse of heart taketh place , and you deprive your souls of all possibility of cure . As long as a sick man hath any possibility of cure he is still under hope ; but if ever he lost that he is gone : Conscience is the possibilitie of the soul to amendment ; and therefore if you dull conscience , and make conscience remisse and unfaithfull , you take the ready way to deprive your selves of all possibility of rising again . Consider these things , and have a care of your consciences .

And thus we have handled the office of conscience about things to be done and omitted , with its adjuncts , affections , and properties in that behalf . I ●ome now to consider the office of conscience about things already done or omitted , together with the affections of conscience in the discharge of that office .

The office of conscience about things already done or omitted .

THis hath foure parts : 1. To approve ; 2. To absolve ; 3. To ●islike ; 4. To condemne , according ●o the good or evil of our actions or ●omissions . The judgement is not onely of the things , what they are ; but whither they tend , and what they will ●roduce .

I. An approving conscience .

FIrst , when that which is done is good , conscience approveth it : as Paul saith , This is our rejoycing , the testimony of our conscience , 2. Cor. 1.12 . When he had lived uprightly and sincerely , his conscience approved of it : so when he had great sorrow and heavinesse for his brethren , his conscience approved it ; Rom. 9.1 . my conscience bearing me witnesse , saith he . So at his latter end we may see how his conscience approved the whole course of his life : 2. Tim. 4.7 , 8. I have finished my course , I have kept the faith , &c. there is consciences approbation of him : from henceforth , saith he , is laid up for me a crown of righteousnesse : there is consciences judgement concerning the issue of it . Conscience so approveth every particular good action done by a faithfull man , that by it he may gather a testimony of the uprightnesse of his heart : as Hezekiah ; Remember , Lord , that I have walked uprightly before thee . 1. John 3.14 . Hereby we know that we are translated from death to life , because we love the brethren . Mark ; Love to Gods children is a sufficient testimony not onely of our uprightnesse in that particular act , but also of the simplicity of our hearts in the generall , and that we are translated from death to life . So when good old Simeon had now even finished his dayes , see what an approbation his conscience gave of him ; Luke 2.29 . Lord , now lettest thou thy servant depart in peace according to thy word . His conscience here gave a threefold blessed approba●●on of him . 1. That he had been Gods ●●ithfull servant : thy servant . 2. That he had walked in the wayes of true peace and comfort : depart in peace . 3. That the promise of Gods word was his in particular ; according to thy word .

II. An absolving conscience .

THe second part of the office of conscience is to absolve and acquit . ●hus Samuel pleading his innocency , ●d his conscience testifying for him , ●hose ox have I taken ? 1. Sam. 12.3 . or whom have I de●auded ? and his conscience absolved ●m as clear and free from those sins . Thus also Job ; If I have lifted up my hand against the fatherlesse , when I saw my help in the gate ; If I rejoyced because my wealth is great ; If I have not given my bread to the hungry ; or if I have rejoyces at the misery of mine enemie : then let i● be thus and thus to me . His conscienc● absolved him as clear of those sinnes ▪ Nay , the conscience of a child of God doth not onely absolve him from th● guilt of those sinnes which he neve● committed , but also from the guilt o● those sinnes which he hath committe● against God or against man . It can tel● him he hath truly repented , and trul● been humbled , and truly got pardon Ye know David had committed dive● sinnes : yet when he had humbled 〈◊〉 soul before God , and obteined pardo● his conscience telleth him as much an● absolveth him , Psal. 103.3 . Blesse t●● Lord , O my soul , &c. who forgiveth 〈◊〉 thy sinnes . Nay , though a child of Go● have many infirmities dayly and hou●ly , yet his conscience doth absol●● him : It is no more I that do it , saith 〈◊〉 conscience , but sinne that dwelleth in 〈◊〉 If I distrust , it is no more I ; for I fight ●gainst it : if I be overtaken by any weak●esse , it is no more I ; for I laboured against 〈◊〉 , and do bewail it .

III. A misliking conscience .

THe third part of consciences office in things done is to mislike if we ●ave done ill . There be imperfections in the best obedience of Gods dearest servants : What I do I allow not , Rom. 7.15 . saith ●aul : His conscience misliked some ●●ing done by him . But that mislike of ●onscience which now I speak of is of ●●ings that are ill done , that is , not done in truth and sinceritie . Thus it is 〈◊〉 all that are not renewed by the holy Ghost : The office of their conscience ●●deed is to mislike what they do : When they have prayed , their consci●●ce can mislike it , and say , I have not ●ayed with a heavenly mind , a holy heart : When they have been at a Sacrament , ●onscience can truly mislike it , and say , ● have not been a fit guest at Christs ta●●e , &c. When they are crossed and ●empted , their consciences truly mislike their carriage , and say , I do not fight and resist , but readily and willingly yield t● every invitation to evil . Do ye no● think that Jeroboams conscience misliked his altering Gods worship , hi● innovating religion , his making Israe● to sinne ? do not ye think his conscienc● misliked him for these things ? Do no● ye think that Nabals conscience misliked his griping ? and Doegs conscience misliked his slandering ? and Pashurs conscience misliked his opposin● and misusing Jeremie ? and the old prophets conscience misliked his lying ▪ Who would have thought but Balaa● said well , Whatsoever the Lord saith unto me that will I speak , and , I canno● go beyond the commandment of the Lor● to do lesse or more ; no , not for Bala●● house full of gold ? who would hav● thought but that this was well said yet his own conscience could no● choose but mislike it , being not spoke● in sinceritie . Many a man hath goo● for a Christian twentie or thirtie years and every one liketh him ; and yet i● may be his conscience hath disliked him all the while .

IV. A condemning conscience .

THe fourth part of consciences office in this behalf is to condemne ●f we have done evil and contrarie to Gods law . Conscience hath an office ●ot onely to mislike us but also to con●emne us : nay , it will hasten more to ●ondemne us then God . We see it in Adam : Gen. 3.7 . When Adam had sinned his ●onscience condemned him before God did : he knew he was naked , that 〈◊〉 had made his soul shamefully naked ; ●●s conscience condemned him for an ●●ostate before the Lord came to passe ●●ntence upon him . Nay , it condemn●th us oftner then God : God will condemne a sinner but once for all , viz. 〈◊〉 the last day ; but conscience con●●mneth him many thousand times be●●re that . Many men and women who 〈◊〉 seem godly in the worlds eyes , God ●●oweth how many of them have con●●mning consciences in their bosomes , 〈◊〉 all their civilities , and formalities , ●●d crying God mercie , and patched●● hopes ; many who would say that man were uncharitable who should condemn them for such and such , who ( it may be ) find conscience within so uncharitable , and saying plainly , Ye are so ; like the conscience of Pauls heretick , Tit. 3.11 . who is said to be condemned of himself .

Vse 1 I. This serveth for the praise of the justice of God : That he may be just when he judgeth , the Lord needeth no other witnesse against us but our own consciences : they make way for the just judgement of God . Ye may see this in this portion of Scripture which we have in hand ; Rom. 2.15 . wherein is shewed both that God hath appointed a day wherein he will judge the world , vers. 16. In the day when God shall judge the secrets of all men according to my Gospel : and then in the verse going before the Apostle sheweth that now in the mean while every mans conscience maketh way for this just judgement of God ; their conscience bearing witnesse , and their thoughts in the mean time accusing or excusing one another . At the last day every man shall be judged according to his conscience ; a child of God according to his ; a carnall man according to his . The Lord shall absolve all his children , and their own consciences shall absolve them . The Lord shall condemn all the rest , and their own consciences shall condemn them . This is the book that every mans life is set down in ? Every passage of conversation both of the godly and the wicked is recorded dayly in this book : And according to what is written therein will the Lord judge every soul at the last day , as Rev. 20.12 . The dead were judged out of those things which were written in the book according to their works . The Apostle there speaketh prophetically , and putteth the past time for the future ; they were judged , that is , they shall be judged . So that ye see that by the judgement of conscience way is made for the just judgement of God .

Vse 2 II. This should be a means to keep us from sinne , and to keep us in a holy life : for according to our works so will be the evidences of our consciences , whether they be good or evil . We had need to take heed what we write in our consciences ; for according to what is written there so shall we be judged . Therefore if any sinne standeth upon record in our consciences , we had need get it blotted out by the bloud of Christ . Repent , be humbled , beg for pardon , rest not till thou seest this debt-book conscience crossed , and thy sinnes stand there cancelled and discharged .

THus I have shewed you the offices of conscience about things heretofore done . Now let me shew you the affections of conscience in the discharge of these offices . Ye have heard that conscience hath foure offices in things heretofore done ; 1. an office to approve ; 2. an office to absolve ; 3. an office to dislike ; 4. an office to condemne ; The two former when we have done well ▪ and lived well ; then the office of conscience is to approve and absolve : The two latter when we have done ill and lived ill ; then the office of conscience is to mislike and to condemne . Now followeth the affections of conscience in the discharge of these offices ; and they are foure : 1. A tender conscience ; 2. A sleepie conscience ; 3. A benumbed conscience ; 4. A seared conscience .

First , a tender conscience ; 1. A tender conscience . that is , a conscience touched with the least sin , ●nd checking us for the least sinne ; as for vain thoughts , exorbitant passions , ●dle words , and the like . 1. Sam. 24 5. Such was Davids conscience , which smote him for ●utting off the lap of Sauls garment . Such was Zaccheus his conscience , which troubled him for supposed sins : ●f I have wronged any man , saith he . He ●id not know ; but his conscience was so ●ender that it made him carefull of Ifs. This tender conscience is a singular blessing of God : And if we desire to ●ttein unto it we must labour to see the ●diousnesse of sinne , yea the malignity ●nd exceeding evil there is in the least ●inne : this will make us tender of it . Secondly , we must labour to mourn for very sinne though it seem little : this ●lso will keep our consciences tender . And we have great cause to prise a tender conscience . What got the Bethshemites by not being tender in conscience ? They looked into the Ark , and because they durst venture upon it th● Lord smote fifty thousand of them a● once . 1. Sam. 6.19 . Numb . 15.32 , 36. What got the man that gathered sticks on the Sabbath for not being tender in conscience ? He was stoned t● death . Conscience should tender th● least commandment of God , and so b● tender of the committing the least sin● This conscience is a great blessing .

The second affection of conscienc● is sleepinesse . A sleepy conscience 2. A sleepy conscience . i● not so quick in smiting us as it ought either it checks not , or else with suc● faintnesse that it worketh not upon us it maketh us never the more watchful● against sinne . This we see by many wh● can commit such sinnes without trouble or disquiet as would bring others on their knees and make the● walk heavily long after . This sleep● conscience is very dangerous : it maketh men as ready to fall into the same sinne● tomorrow as to day , and next day as tomorrow : it letteth them see their faults , but amendeth none ; because this is such a conscience as doth not cause men to feel the burden of their sinnes . A man can never come to Christ as long as he hath a sleepy conscience ; because it doth not cause sinne to be burden●ome . They who have this conscience ●an sleep for all it , and eat and drink and ●e merry for all it : Now a man can ne●er come to Christ that is not burden●d with his sinne , that he cannot bear 〈◊〉 , cannot be quiet for it , cannot sleep ●or it : then Christ calleth him , Come un●o me , Matth. 11.28 . all ye that are weary and heavy la●en , and I will ease you .

A benumbed conscience ; that is , 3. A benumbed conscience ●●ch a conscience as is in a deep sleep . This differs from the former in degree . You know there is a lesse sleep , and ●ere is a greater sleep : There is a lesse ●eep , when onely the outward senses ●●e bound ; and there is a sleep when ●●e inward senses are bound too . Now benumbed conscience is a conscience ●hat is in a deep sleep ; Preach to it , it ●ourneth not ; cry to it , it listeneth not : This is a benumbed conscience . Nor the greatnesse of sinne , nor the wrath of God denounced against it can move it . Men can know themselves guilty of such and such sinnes , and yet not lay them to heart : conscience never telleth them about it . Thus the Apostle speaketh of those who knew th● judgement of God , Rom. 1.32 . that they which commi● such things are worthy of death , yet no● onely do the same , but have pleasure i● them that do them : Their conscience● though informed , and in some measure knowing the evil of their courses and the severitie of Gods judgement , yet le● them go on still , and not onely commi● the evil themselves , but delight to se● others as bad as themselves . Such ar● our swearers , and drunkards , and company-keepers , &c. This is a ver● wretched conscience : the Lord delive● us from it .

4. A seared conscience Fourthly , a seared conscience ; tha● is , such a conscience as speaketh not 〈◊〉 jote ; seared with a hot iron , as the Apostles phrase is , 1. Tim. 4.2 . a sense lesse conscience , a past-feeling conscience : when men can swallow down sinne like drink , oathes , contempt of God , his word and worship , mockage of Gods servants , hating to be reformed ; such as sin without any remorse . This kind of conscience is in foure sorts of men : 1. In dissolute and profligate persons ; who like common strumpets have their souls lie open to every sinne that cometh by . 2. In obstinate sinners , such as , like Ahab , have sold themselves to work wickednesse in the sight of the Lord . 3. In scoffers and jeerers ; who speak evil of them who runne not in the same excesse of riot with themselves , and nickname the godly . 4. In Apostates and backsliders ; who speak lies through hypocrisie , and have fallen from the profession of the truth : All these men have a conscience seared with a red-hot iron . This is a great judgement of God : greater then this there cannot ●e : No outward judgement that can fall upon us is like unto it : not the plague , nor shame , nor beggery , no nor any curse besides hell it self is equall to it . By this the onely means under God of repentance is taken away . Such may come to repent ; but it is a thousand to one if ever they do . It is like a grave-stone lying upon their consciences , which keepeth them under untill the day of judgement : at which time God will awaken their consciences , and then they will be more furious in tormenting then the very devils themselves .

Vse . Ye that are not yet fallen upon this wretched conscience , I beseech you take heed that ye never do . But ye will aske me , How may we avoid it ? Avoid it ? alas , ye may avoid it if ye be carefull : for conscience never seareth it self : If ever it be seared , it is ye your selves that do fear it . Indeed the mind of man may blind its own self , and the heart of man may corrupt its ownself ; and the affections of man may defile their own selves : but conscience never corrupteth it self , never seareth it self . But you will say , What must I do to avoid this searing of conscience ?

First , listen to conscience well , that whatever it saith to thee from God thou maist do it . This was the course of the Psalmist ; I will hearken what the Lord God will say in me ( so some translate it . ) Heare then and listen what the Lord God will say in thee , what thy conscience illightened saith in thee , and do it .

Secondly , whenever this conscience is quick follow it . Nothing more seareth conscience then suffering quickneings to die . Blow the coles if they do but smoke . As the Apostle saith , quench not the Spirit ; so quench not conscience .

I have hitherto shewed you that every man hath a conscience , and the reasons why God hath given us a conscience , the light that it acteth by , the offices of it , and the affections of it . Now from all these proceed two other adjuncts of conscience : 1. A quiet conscience ; 2. An unquiet conscience .

A quiet conscience .

COncerning a quiet conscience three things are to be considered : 1. What a quiet conscience is ; 2. How it differeth from that quiet conscience which is in the wicked ; 3. The examination whether we have this quiet conscience or no.

I. For the first , What a quiet conscience is ; It is that which neither doth nor can accuse us , but giveth an honourable testimony of us in the course of our lives and conversations ever since we were regenerate ( I put that in too : for 1. we do not begin to live till we be regenerate , and 2. we can never have a true quiet conscience till then . ) Such a quiet conscience had good Obadiah ; 1. Kings 18.12 . I fear the Lord from my youth , saith his conscience : This was a very honourable testimony that his conscience gave him . Such a quiet conscience had Enoch : Heb. 11.5 . Before his translation he received this testimony , that he pleased God . Dicente scripturâ , inquit ille . Haymo saith , this testimony was the testimony of scripture , Gen. 5.24 . where it is said that he walked with God . This is true ; but this is not all : The text saith not there was such a testimony given of him , but he had it : and that before his translation ; but the testimony of Moses was after his translation : Therefore it was the testimony of his conscience that bore witnesse within that he pleased God . So that this is a quiet conscience , which neither doth nor can accuse us , but giveth an honourable testimony of us in the whole course of our life and conversation . Now to such a quiet conscience there be three things necessary : 1. Uprightnesse , 2. Puritie , 3. Assurance of Gods love and favour .

First , uprightnesse is when a man is obedient indeed . Many will be obedient , but they are not obedient indeed , not humbled indeed , not reformed indeed . What it is to be obedient indeed ye may see Exod. 23.22 . But if thou shalt indeed obey his voyce , and do all that I shall speak , &c. Mark ; that is obedience indeed when we do all that God speaketh , and are obedient in all things . This is an upright conscience , when the heart is bent to obedience in all things . An example we meet with in Paul ; Acts 23.1 . I have lived in all good conscience before God untill this day . His conscience could not accuse him of any root of wickednesse and corruption allowed and cherished in him : That is an upright conscience . Hast thou such a conscience as this , My conscience can truly bear witnesse there is no sinne I favour my self in , allow my self in , but condemne all , strive against all . Thus David proveth that his conscience was upright ; If I regard iniquitie in my heart , the Lord will not heare my prayer . The regarding of any iniquity will not stand with uprightnesse .

A second thing required to a true quiet conscience is puritie . Though ou● heart be upright and stand generally bent to do the Lords will , yet if we be guiltie of some particular sinne this will hinder the quiet of our conscience . Therefore saith Paul , 1. Cor. 4.4 . I know nothing by my self ; that is , no thing to aco● me ; no corruption , no root of unbeli●● reigning in him : Infirmities he ha● many , and frailties he had many , and h● knew them , but he knew nothing 〈◊〉 accuse him . Whatever was amisse i● him , his conscience told him he use● all holy means against it . If thy conscience can truly say thus also of thee , then hast thou a truly quiet conscience .

Thirdly , Assurance of Gods love , favour , and pardon . Though we have fallen into great sinnes , yet our consciences may have quiet if we can be truly assured of Gods love and favour in the pardon of them . Heb. 10.2 . The Apostle proveth that the sacrifices of the law could not purge away sinne ; but onely Christs bloud can do it . His argument to prove it is this , Because those sacrifices could not free a man from having conscience of sinne ; they could not purge the conscience : but Christs bloud can : After assurance of pardon in Christs bloud conscience can no more condemne for sinne , how many or how great soever the sinnes were which have been committed . These are the three things required to a true quiet conscience .

Furthermore a quiet conscience implieth two things : 1. A calmnesse of spirit : 2. A chearfull , merry and comfortable heart . These two I mean when I speak of a quiet conscience .

1. A calmnesse of spirit , or a quietnesse of mind , not troubled with the burden of sinne nor the wrath of God , nor terrified with the judgements due unto sinne . This quietnesse and calmnesse of spirit is promised to all them that truly hearken unto Christ and obey him ; Prov. 1.33 Whoso hearkeneth to me shall be quiet from fear of evil .

2. A chearfull , merry and joyfull heart . When our conscience giveth a comfortable testimonie of us , it cannot but make our hearts joyfull . 2. Cor. 1.12 . This is our rejoycing , the testimonie of our conscience , saith Paul : The comfortable testimonie which his conscience gave of him made him to rejoyce . A wicked man cannot truly rejoyce : no , though he be merrie and joviall and laugh , yet his carnall estate is a snare , he can have no true joy ; but the righteous sing and rejoyce , Prov. 29.6 . No mirth like the mirth of a good conscience . All other joy is but outside , painted , seeming joy : That is onely true joy that is rooted in the comfortable testimonie of an upright good conscience , which telleth a man his peace is made with God , and that whether he be in sicknesse or in health God loveth him , whether he live or die he is the Lords . Thus ye see what a quiet conscience is .

How a quiet conscience in the godly differeth from the quiet conscience that is in the wicked .

THe second thing propounded to be considered about a quiet conscience , is , How it differeth from that quiet conscience which is in the wicked . 1. I confesse that the wicked seem to have a very quiet conscience : Many thousands of carnall people seem to live and the in quiet . Look into alehouses , lewd houses , into all places ; who so merrie and brisk , and heart-whole ( as they say ) as they who have no saving grace ? Job 21.23 . Yet 2. this quiet conscience in them must needs differ from the quiet conscience of the children of God . Certainly the Lord will not give the childrens bread unto dogs ; neither will he smile upon their souls ▪ neither doth he pardon the sinnes nor accept the persons of the ungodly : And therefore if they have a quiet conscience , it must needs differ from that i● the godly . Must not copper needs differ from gold ? And we who are the Lords messengers must teach you the difference : Ezek. 44.23 . They shall teach my people th● difference between the holy and the profane . Now the question is this , Where in lieth the difference between the qui● conscience of the righteous and th● quiet conscience of the wicked ? Answ The difference between them lieth i● foure things : 1. In the thing it self 2. In the cause ; 3. In the effect ; 4. I● the continuance .

I. In the thing it self . The quiet conscience in the godly is double ; not onely apparentiall and nominall but rea● and substantiall : It is quiet and qui● too , Isai . 57.19 . peace and peace too : I create t● fruit of the lips , peace , peace . Mar● peace and peace too ; peace in appearance and peace in truth and substance also But the peace and quiet of conscienc● which the wicked have is not such peace : It is peace and no peace ; peace ●n appearance , but no peace in truth . Their god is the god of this world , ●nd he perswadeth them they have peace : But my God , saith the prophet , ●peaketh otherwise ; vers. 21. There is no peace to ●he wicked , saith my God . They talk of a good conscience sometimes , and boast they have a good conscience ; but the ●ruth is , they cannot have true peace within : for , saith the prophet , the wick●d is like the troubled sea which cannot ●est , whose waters cast up mire and dirt . So doth a wicked mans conscience se●retly cast up mire and dirt in his face : His peace can onely be outward and apparentiall .

II. There is a difference in the cause . The quiet of a good conscience ariseth ●rom one cause , and the quiet of a bad ●onscience ariseth from another .

1. The quiet of a good conscience ●riseth from a distinct knowledge of the word of God , and of the precepts and promises conteined in it : But the quiet of an evil conscience ariseth from ignorance : When men know not Go● nor his holy word , which should bin● conscience , they fear nothing becaus● they see nothing ; they know not th● danger of sinne : Like a blind ma● standing before the mouth of a cannon , he feareth no danger because h● seeth none : so carnall men fear not because they know not what cause the● have to fear . Their very prayers th● they make are an abomination to Go● and they know it not : their good duties they do are all like cockatrices eg● and they know it not ; they know no● that they are in the bond of iniquitie , i● the snare of the devil . Their conscience● are quiet because they know not wha● cause they have to be otherwise . Thi● is one difference ; The quiet and peac● of a good conscience ariseth from ligh● and from knowledge ; the quiet an● peace of an evil conscience , from darknesse and ignorance .

Heb. 10.22 . 2. The quiet of a good conscienc● ariseth from a due examination of ou●selves by the word , and purging of ou● consciences . Conscience never can be● good without purging and sprinkling ; ●o nor without a due examination : the ●uiet of a good conscience ariseth from ●is . Whereas the quiet of a wicked ●ans conscience ariseth from want of ●is : He never examineth his consci●ce , but letteth it sleep till God awake ● with horrour . I say , a wicked mans ●onscience sleepeth , and that maketh it ●uiet , and he is not troubled nor mo●sted with it . Like a baillif or sergeant ●●llen asleep by the way ; the desperate ●btour whom he lieth in wait for may ●sse by him then , and find him very ●iet , and not to offer to arrest him : ●r like a curst dog fallen asleep ; a ●anger may passe by him then and not 〈◊〉 meddled with : Such like is this quiet ●il conscience .

3. The quiet of a good conscience ●iseth from a good ground , from the ●ork of Gods Spirit , from true saving ●ace , from righteousnesse . Rom. 14.17 . ●e reade of righteousnesse and peace : ●rue peace of conscience ariseth from ●ghteousnesse : Whereas the false peace ●f the wicked ariseth onely from vain hopes and conceits ; They are not guil● of such and such great sinnes ; or , Th● are not so bad as some others : As the Ph●risee's conscience was quiet ; why ● God , I thank thee , I am not as other m●● are , no drunkard , extortioner , nor li● this publicane . Or perhaps from thi● ground their peace ariseth ; The Lor● is very mercifull ; and , The Lord Jes●● died for sinners . Or perhaps this i● their plea , They are good comers to churc● They have prayers in their families ; Th● have been professours of Christ Jesus 〈◊〉 many yeares : From hence they drea● of peace upon false grounds , when ● the way of peace they have not know● When conscience shall be awaked , the● it will tell them how they have by flatery deceived their own souls , and tha● having no true righteousnesse they could have no true peace .

4. The quiet of a good conscienc● ariseth from tendernesse and from life ▪ Therefore the Apostle joyneth together life and peace , Rom. 8.6 . Tru● peace of conscience ariseth from life ● whereas the quiet of a wicked conscience ariseth from searednesse and be●mbednesse and deadnesse , when men ●eing past feeling of sinne are not trou●ed at the committing of it . Thus ye ●e the second thing wherein the diffe●nce lieth , namely in the cause .

III. They differ in the effect . First , ●he effect of the quiet of a good con●cience is comfort and rejoycing : Rom. 5.1 . Be●●g justified by faith , we have peace with ●od through our Lord Jesus Christ . What followeth ? By whom we have ac●sse by faith , rejoycing , &c. Mark ; The ●eace of conscience bringeth forth re●ycing . And so in other places peace ●nd joy are joyned together . Rom. 15.13 . Gal. 5.22 . But the ●vil conscience , though quiet , wanteth his rejoycing . If carnall men had no ●ore mirth then what the quiet and ●eace of their consciences doth help ●hem to , they would not be so merrie ●s most of them be . Secondly , Ano●her effect of true peace of conscience ● , It sanctifieth the soul , it purgeth the ●eart , purifieth the life , and reformeth ●he whole man . It is the instrument whereby God sanctifieth his people more and more : 1. Thess. 5.23 . The God of peace sanctifie you wholly . Observe the title which the Apostle there giveth unto God when he sanctifieth his people , he calleth him the God of peace ; he sanctifieth his people by peace : It maketh them think thus , We must not do thus or thus as others do ; we shall lose the peace of our conscience if we do . This maketh them strive against sinne , denie their own wills and carnall appetites ; If I should not do so I should have no peace . This peace sanctifieth : But the peace which carnall men seem to have doth not sanctifie the soul : they are never the more holy for the same . Again , another effect of the peace of a good conscience is , to put life into us in the performance of good duties : it maketh us with gladnesse and delight perform the duties of our generall and particular callings : But the false peace of an evil conscience suffereth the wicked to be dead and dull to good duties . The true peace keepeth our hearts and our minds : We should lose our minds in the things of this life , but this peace doth keep them upon God ; we should lose our hearts upon our profits and pleasures and affairs in the world , but the peace of conscience doth keep them upon heaven : Phil. 4.7 . The peace of God which passeth all understanding , shall keep your hearts and minds . This doth the peace and quiet of a good conscience : but the quiet of a wicked mans conscience doth not do thus ; it keepeth not his mind in this manner , but it is upon earthly things for all that .

IV. They differ in respect of duration and continuauce . The quiet of a good conscience is settled and grounded in the godly ; it never faileth them nor forsaketh them : the other peace is fading . Let a feeling sermon come and rifle carnall men , it taketh away their peace from them ; their consciences then flie in their faces , and then they see they are not right : Let losse of outward things come & light upon them , or any other affliction , it taketh their peace from them ; conscience then breaketh out upon them and sheweth them how they have deceived them selves with false peace , especially at their death , then an evil conscience ( that hath been quiet before ) in stead of comforting will affright and amaze them . But if we have the quiet of a good conscience , it will make us heare the word with comfort , and not be troubled and disquieted by a searching sermon or the threatnings of Gods judgements : Nay , if we be in trouble , this will quiet us ; if in affliction , this will comfort us : It will endure all ou● life , and be present at our death ; then especially it will shew it self a friend unto us , in standing by us to chear and refresh us . Psal. 119.165 . Great peace have they which love thy law , and nothing shall offe●● them , saith David : nothing shall offend them or take away their peace : it is an● eternall and everlasting peace . Th● you have seen how the true and false peace of conscience differ .

But here cometh a question to 〈◊〉 answered , and it is this ; Have all God children this peace of conscience ? I dare say some of you look for this question , and long to have it answered I answer therefore , No ; they have it not alwayes . Job seemed one while not to have it : I have sinned , Job 7.20 . saith his conscience : what shall I do unto thee , O thou preserver of men . David seemed one while not to have it : Mine iniquities are gone over my head as a heavie burden ; they are too heavie for me , Psal. 38.4 . His sinnes lay heavie upon his conscience for a fit . Hezekiah one while seemed not to have it : Behold , for peace I had great bitternesse . And therefore I say the children of God have it not alwayes . But let me tell you ; They might have it alwayes . 1. It is possible they should have it alwayes : Their sinnes of ignorance and infirmitie do not break the peace of their consciences : cannot ; for if they could , then no man should have true peace of conscience at any time . Nothing but willing and witting sins , sinnes against conscience , can break the peace of conscience : & as it is possible for the children of God to live without these , so it is possible for them alwaies to have peace ; yea , they may have dayly more and more peace . 2. As it is possible for the children of God alwayes to have peace , so they are commanded to keep their peace alwayes ; and it is their own fault if at any time they lose it : Job 22.21 . Acquaint thy self with God , and be at peace , saith Eliphas . Col. 3.15 . So , Let the peace of God rule in your hearts , unto which ye are called . We are not onely commanded to have peace in our hearts , but also that it may rule there , that no corruption perk over it to hinder it : we are called to this peace , and commanded to have it ; and therefore as it is a sinne in the common-wealth when one breaketh the peace , so it is a sinne in the spirit to break the peace of conscience : we are all bound to the peace . 3. If the children of God have it not alwayes , then they feel the want of it : and in the want of that comfort nothing else will comfort them . It is not all the peace and prosperitie of the world that can comfort their hearts as long as they have not this peace ; not all the mirth in the world can content them untill they enjoy this peace again , the peace and quiet of a good conscience : they faint for it , and long after it , they can have no strength without it ; Psal. 29.11 . The Lord will give strength unto his people ; the Lord will blesse his people with peace . It is not so with corrupt hearts : they can be without peace , and yet never faint ; they can eat and drink for all that , and sleep and be merry for all that , yea and go about their profits and their earthly businesses as roundly as ever for all that : But the children of God if they want the peace of conscience , they have no strength to do any thing almost , they faint till they have it again . 4. The godly alwayes have the seeds of it in them : Light is sown for the righteous , Psal. 97.11 . and gladnesse for the upright in heart . Mark ; it is sown in their hearts , and it will spring up at one time or other to chear them and to comfort them . As it is with the wicked ; they may seem now and then to have true peace , but they have the seeds of horrour alwayes in them , which will sprout forth at last , and then they shall find the worm of an evil conscience again : so on the contrarie side , the godly may seem now and then to have no peace , but yet they have alwayes the seeds of true peace in them , which will in time shew themselves and solace their souls for ever . 5. They never want peace as the wicked do want it : The wicked want it , and have no possibilitie of having it : they go in such paths as wherein they shall never know peace , Isai . 59.8 . such paths as will never lead them unto it : still their conscience is able to say they are not right , they are carnall and not spirituall ; they know no true peace of conscience , neither can they : But the children of God walk in such wayes as will bring them to true peace of conscience ere they have done .

By this ye see what a good and quiet conscience is . It cannot be but that all must like it , and wish , O that we had it ! Beloved , let us labour to get it and the assurance of it . No blessing under heaven is like it : It is a heaven upon earth . Happie are they who can shew they have it : and miserable are they who have it not . Dulce nomen pacis , Sweet and pleasant is the very name of peace , especially of the peace of a good conscience : If ye have it , no misery can make you miserable : and if ye have it not , no happinesse can make you happie . It is Christs legacie which he bequeathed to his Church ; John 14.27 . Peace I leave with you ; my peace I give unto you . It is glorious and honourable : Beest thou never so mean in the world , thou art glorious if thou hast this peace : beest thou never so despised and disgraced among men , thou hast honour enough if thou hast this peace : Rom. 2.10 . To every one that doth good , glory & honour and peace . Mark how it is accompanied ; namely , with glory and honour : But shame and confusion and dishonour is upon all them that have it not .

III. Examination , Whether we have a quiet conscience .

COncerning a quiet conscience I propounded three things : 1. What it is ; 2. How it differeth from that quiet conscience that is in the wicked ; 3. The examination whether we have this quiet conscience yea or no. The two former we have handled already : namely , What a quiet conscience is ; and , How it differeth from that quiet conscience which is in the wicked . Let us passe on now unto the third , namely , to an examination of our selves whether we have a true quiet conscience yea or no.

A quiet good conscience is such a marvellous blessing that it cannot possibly be but we must like it and wish , O that we had it . Let us then examine our selves and see whether we have it or no. Many have peace and quietnesse ( as hath been shewed alreadie ) arising from false grounds : they have peace of conscience because they know not what belongeth to trouble of conscience ; or if they know that a little ( as some of the wicked do ) yet they do not consider that sorrow which one day will burst in upon them and sink them utterly : Let us trie then our peace by these notes .

I. If the quiet of our consciences be good , it is such as we have carefully sought for at the mercies of God in the bloud of Jesus Christ , when being pinched with the burden of our sinnes we did fly to the promises of God ●o seek comfort , to the bloud of Christ to find ease and to get assurance ●f Gods favour . If our peace come not ●his way , it is naught , and we were bet●er to be without it then have it . It may be we speak peace to our selves ; ●ut doth the Lord speak peace to our ●onsciences ? Psal. 85.8 . I will heare what the Lord ●ill speak : for he shall speak peace to his ●●ople , and to his saints : but let them not ●rn again to folly ( for that will break 〈◊〉 their peace . ) O go to God then , and ●eare whether he speaketh peace to ●our consciences ; whether it be God in Christ reconciling the world to himself ●at speaketh it to you . It is not true ●eace without we have sought for it at ●e throne of grace , without it be peace 〈◊〉 Gods making . Now the Lord speak●h peace to his people who come to ●m for peace three wayes . 1. He ●peaketh peace to them by his word . ●his speaking is thus ; When the word ●romiseth peace to those who walk by such a rule , and they walk by that rule , then Gods word speaketh peace to their souls . The rule is set down Gal. 6.15 . In Christ Jesus neither circumcision availeth any thing nor uncircumcision , but a new creature : and the● followeth , As many as walk according to this rule , peace be upon them ▪ 2. God speaketh peace to his peopl● in their consciences . This speaking i● thus ; When the conscience can say , ● am in Christ , I am engraffed into Christ then the Lord speaketh peace by th● conscience , 1. Pet. 5.14 . peace be with you all that 〈◊〉 in Christ Jesus : so also when the co●science can say , I hunger after righteo●nesse , I truly mourn for sinne , I desi● in all my wayes to please God . Thirdly God speaketh peace by his Spirit . Th● speaking is thus ; When the word hat● spoken peace by the promise , and wh● the conscience speaketh , I am thus a● thus qualified , and therefore I have pe● then the Spirit of God cometh in a● witnesseth , Yea , you say right ; peace belongeth unto you indeed , and I say A●● to it . When the Spirit of God do● say thus , then the Lord speaketh peace ●o the soul . Gal. 5.22 . The fruit of the Spirit is ●ve , joy , peace . Peace is the fruit of ●e Spirit : it speaketh it to the soul , ●reedeth it in the soul . Now , beloved , ●xamine your selves : Is your peace of ●is stamp ? do ye seek it of God and ●et it in the bloud of Christ Jesus ? do 〈◊〉 get it by the word , and by your true-●eaking conscience , and by the holy ●irit of God ? If ye get it on this wise , ●en it is true peace of conscience in●ed . If ye get it by your own vain ●pes and by your good meanings , &c. ●s peace will not hold alwayes : when ●ur consciences come to be awaked , ●ur peace will all vanish away and be 〈◊〉 more . This is the first note to try ●d examine your selves by .

II. If our quiet and peace of con●ence be good , it is accompanied ●th such a life as is agreeable to the ●ll of God : it avoydeth sinne , as the ●ng that disturbeth the peace . How ●n any man have true peace of consci●ce when his life doth not please God ●t provoketh his wrath against him ? It cannot be that he should have tru● peace who in his heart doth regar● sinne : There is no peace to the wicke● saith my God . No , where ever tru● peace of conscience doth inhabit , 〈◊〉 dwelleth with godlinesse of life and unblameablenesse of conversation ; as th● Apostle Peter joyneth them togethe● 2. Pet. 3.14 . Wherefore , beloved , seen● ye look for such things , be diligent th● ye may be found of him in peace witho● spot and blamelesse . Mark the words In peace , without spot and blamelesse . 〈◊〉 ever we would be found in true peac● we must live without spot and blamelesse . A wicked mans conscience ma● seem to have peace , and tell him he ha● served God ; Prov. 7.14 . This day I have paid 〈◊〉 vowes , saith the conscience of the who●● but this is a rotten and deceitfull peac● ▪ True peace of conscience is ever acco●panied with such a kind of life as is ●greeable to the will of God in his wo● ▪

III. If our peace be good , it w● make us endure to heare any point 〈◊〉 Gods word with joy and delight . 〈◊〉 wicked heart can heare points of merc● and comfort with joy : so long his peace ●steth : Every man that calleth upon the ●ame of the Lord shall be saved ; If we con●sse our sins , God is just to forgive us our ●ns ; If any man sin , we have an Advocate ●ith the Father , Jesus Christ the righte●s ; Whoever shall confesse that Jesus 〈◊〉 the Sonne of God , God dwelleth in him ●d he in God : Such points as these a ●icked heart can reade with delight ●hough if they were truly opened and ●pounded they would yield him cold ●mfort , yet he can heare them with ●light in the lump : ) But if a search●g point or some terrible point co●eth , he is afraid to heare that . Ahab ●d a quiet conscience but onely when ●icaiah did preach : Felix had a qui●conscience no doubt ; yet he trem●d to heare Paul preach of death and 〈◊〉 judgement , Acts 24.25 . One would we thought that Paul ( a prisoner ) ●ould rather have been afraid : but ●ul had true peace of conscience , and ●erefore he could think and speak of ●ath with great comfort , and of judge●ent with joy : So could not Felix . Beloved , this is a strong signe of a sa● peace , when some points of Gods wo● lay us flat and bereave us of our hol● ▪ Ye shall have many say , O they ha● such peace , and they have such a good co●science , as quiet as can be , and as hea● whole as can be : By and by a sou● searching point cometh and ransacke● them to the quick , and they are go● I confesse they go and get some unte●pered morter or other , and dawb 〈◊〉 their consciences again ; but they 〈◊〉 gone for the time . This is a stro●● signe of a rotten peace . But a child ● God can heare any point , heare ● death , of judgement , of any thing co●teined in the word , with delight a● comfort . It is true , he may be a●zed thereat : but he is glad at heart t●● he heareth it , and will make use of● be it mercy or judgement . Sweet 〈◊〉 bitter points all are welcome to hi● even the bitterest points are sweet 〈◊〉 him , because God and he are at peace● and therefore he knoweth there is 〈◊〉 news from God but it is good .

IV. If our peace of conscience 〈◊〉 good , it will heal that base fearfulnesse ●hich is in many : who dare not be in ●e dark , dare not go through a ●urch-yard in the night . Some will ●ake at the very shaking of a leaf , as ●e wicked in Job : Job 15.21 . which is nothing ●t a guiltie conscience . I grant this ●rfulnesse is naturall to some : yet I 〈◊〉 the true peace of conscience will ●re it . I do not say this is a recipro●ll signe of true peace of conscience ; ●r many wicked men may be bold ●ough : but I say true peace of con●ence will cure this immoderate fear●nesse in the godly .

But here two questions are to be ask● . I. Whether every true child of ●od that hath true peace of conscience ●n think of death with comfort and 〈◊〉 desirous to die .

Answ. 1. Peace of conscience doth ●t take away naturall fear . It is the ●ture of every living creature to be ve● fearfull of death . The Philosopher ●lleth death 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the fear●llest thing of all fearfull things . Bildad ●lleth it the king of terrours . Job 18.14 . Nature loveth its own preservation ; and therefor● feareth the destruction of it . Peace o● conscience doth not take away all th● fear . 2. Besides , peace of conscien●● doth not take away alwayes all degre● of slavish fear of death . The reason i● because peace of conscience may 〈◊〉 weak , mixed with much troubles 〈◊〉 conscience . For as faith may be ve● imperfect , so peace of conscience m● be in some very imperfect . Good o● Hilarion was very fearfull to die : H● cried out to his soul when he lay on h● death-bed , O my soul , hast thou serv● Christ these fourescore years , and art th● now afraid to die ? Again , a mans lo● may be very imperfect . 1. John 4.18 . Perfect love i●deed casteth out fear ; but imperfe●● love doth not . Hezekiah had pea● of conscience : Remember Lord , saith 〈◊〉 I have walked before thee in truth , 2. Kings 20.3 . 〈◊〉 with a perfect heart . Mark ; He had t● peace of a good conscience ; his co●science told him he had a sincere hea● and that his wayes pleased God : y● he was afraid to die : I do not think● was onely because he had no issu● though that might be some reason of it . ● . When a child of God is afraid to ●ie , it is not so much for love of this ●ife as out of a desire to be better prepa●ed . This made David cry out , O ●pare me , that I may recover strength , Psal. 39.13 . be●ore I go hence and be no more . And so ●ob ; Let me alone , Job 10.20 , 21. that I may take com●ort a little , before I go whence I shall not ●eturn . These good men were then ●omething unwilling to die : They ●ight have many reasons ; most likely ●is was one , That they might be bet●er prepared , and more fit and ready for ●eir departure . 4. Some of Gods ●eople ; as these , Job and David , at ●ther times ; I say , some of Gods peo●●e have such marvellous peace with ●od as that if it were Gods will they ●ad much rather die then live ; Phil. 1.23 . I desire 〈◊〉 be dissolved , saith Paul , and to be with ●hrist ; which is farre better . It may be ● regard of the church , or the care of ●eir children and charge God hath laid ●n them , they could be content to re●ain still in the body : neverthelesse , ●hey account their state after death much better ; and , were it put to them whether to die or to live longer here , they would choose death rather of the twain . 1. Kings 19.4 . Nay , Elias requested for himsel● that he might die : It is enough , Lord● take away my life . Not that they lov● death it self ; for death is evil in its ow● nature , contrary to nature , a badge o● sinne : but for the love they have to an● the assurance they have of eternall lif● after death . 5. Nay there is no chil● of God but may truly be said to lov● death , and to love the day of judgement and the appearing of Christ Jesus Divines use to put this as a signe of God● children : Nay , the Apostle maketh thi● as a propertie of Gods children ; to lov● Christs appearing : I have fought a goo● fight , saith Paul , I have finished m● course : There he telleth us of his ow● peace ; and then he telleth us of his reward : 2. Tim. 4.8 . From henceforth is laid up for 〈◊〉 a crown of righteousnesse , which the Lor● the righteous Judge shall give me in th●● day ; and not to me onely , but to them also that love his appearing : that is , to al● his children : For all the children o● God love the appearing of Jesus Christ to judgement . Though all do not desire it with the same strength of faith , ●et all desire it with faith . They be●ieve that Christ hath destroyed him that ●ath the power of death , Heb. 2.14 . which is the de●il ; they believe Christ hath taken ●way deaths sting , which is sinne , 1. Cor. 15.56 , 57. and 〈◊〉 allowed death up in victory ; and may ●l say , Thanks be unto God who hath gi●en us victory through our Lord Jesus ●hrist . Neither do they so much que●on this as their faith to believe it ; ●ying , Lord , help our unbelief . 6. Gods ●ildren have good reason to do so , ●d to check their own hearts when●er they do otherwise . Whenever any ●strust cometh , they should check it ●wn again : whenever any fear ari●h , they should say , What ? I fear ●●th ? which is a thing so precious ? Psal. 116.15 . Pre●us in the sight of the Lord is the death ●his Saints . Is death precious , and shall I ●so vain as to fear it ? Thus ye see 〈◊〉 answer to the first question , Whe●er every child of God that hath true ●ace of conscience can be desirous to ●e .

II. Quest. Whether a wicked man that hath no peace of conscience may not be desirous to die too ? Answ. 1. The horrour of conscience man make a wicked man desirous to die . H● may have so much horrour of conscience as that he may think certainly he● cannot be worse : ( Hell is infinitel● worse ; but he may not think so . ) Th● Judas was desirous to die , Matth. 27.5 . when he we● and hanged himself : Thus many in d●spair do make away themselves . I co●fesse some in despair may be fearfu● to die : as Cain was fearfull to die ; ● was fear of death made him spea● thus unto God , It shall come to passe th● every one that findeth me shall slay m● Gen. 4.14 . The reason was , becaus● though he were in despair , yet he w● not so sensible of his horrour as Jud●● was : for Cain could go and build 〈◊〉 all this , and train up his children 〈◊〉 musick and the like for all this ; b● Judas was in a case more sensible of h● misery . 2. Dolour of pain may ma● a wicked man desire to die . Thus ● was with Saul : Saul had received b● deaths wound , and was in most grie●ous pain : he could not die presently , ●either could he live ; but lying in very ●reat pain between both , desired the Amalekite to stand upon him and slay ●im , 2. Sam. 10.9 . ( though Osiander ●hink the Amalekite lyed unto David ●o curry favour with him ; but Jose●hus and others think he spake the ●ruth . ) Sure it is , that many wicked ●retches , having no peace of consci●nce to sweeten and allay their tor●ents , have been desirous to die : nay , ●ome have hastened their own death . ● . Malecontentednesse , and shame , and ●isappointment of their aims may also ●ake wicked men desirous to die , and , 〈◊〉 death come not soon enough of it ●elf , to dispatch away themselves with ●ruel self-murder . Thus it was with A●hitophel : 2. Sam. 17 23. when he saw his counsel was was not followed he haltered himself : He had no peace of conscience to com●ort him against all his dumps and dis●ontents ; and therefore he was desi●ous to die . 4. Wicked men , being ●exed at something for the present , may seem to be desirous to die ; and ye● if death should come indeed , they would be of another mind , and be content death should be further off . Nay ▪ Jonas ( that strange man of a good man● O for a fit he would be dying , yea tha● he would ; Jon. 4.3 . Lord , take my life from me● for it is better for me to die then to live . ● suppose if God had taken him at hi● word , he could have wished his word● had been in again . But thus it is ofte● in the mouthes of wicked people ; ● would I were dead ; and , I would I were o● of the world : not for any peace of conscience they have , nor for any desire o● death , but onely for a momentany pang● If they were to die indeed , they would be loth enough to it . Like the man i● the Fable : who being wearied with his burden of sticks , lay down and called for Death ; but when Death came indeed to take him , and said , What shal● I do , man ? thou calledst me : I pray thee , said he , help me up with my burden of sticks . When he was to die indeed , then he would rather have his own wearisome burden . It is but a fable ; but this is the fashion of many . 5. When wicked men are desirous to die indeed ●ometimes not out of discontent or ●ny such like reason , yet it cannot be out of any true peace of conscience : They may go away like lambs , as we ●ay ; but it is in a fools paradise . It may be whilest they lived they thought ●o go to heaven ; but when they die , then ●ll their thoughts perish , as the Psalmist ●peaketh in another case .

To return therefore where we left ; O beloved , is there any of you that want the peace of a good conscience ? ●nd do ye know what you want ? what ● great benefit and blessing ? That ye may see this , and fully know it , and by ●nowing it earnestly desire it , con●ider

First , That it is the very head of all ●omforts . A worthie Divine calleth it Abrahams bosome to the soul : Ye know what a blessing it was unto Lazarus to be taken from his sores into Abrahams bosome : The peace of a good conscience is like this bosome of Abraham : Who would not gladly lie in it ? Such a man who hath it can never look upon another mans comfort , but a good conscience will say , Yea , and I have my comfort too . When Paul was commending of Timothie , see how his own conscience spake of himself at the same time : 1. Cor. 16.10 . He worketh the work of the Lord , as I also do . Mark ; his conscience would be putting in comfort for himself : Doth Timothie work the Lords work ? yea , and so do I too , saith his conscience : It is Musculus his observation upon the place .

Secondly , A quiet conscience maketh a man to tast the sweetnesse o● things heavenly and spirituall : It maketh the word to be to him , as to David , Sweeter then hony , yea then the hony-combe : I have not departed from thy judgements , O Lord , saith he ( thus saith his conscience : ) now what followeth next ? Psal. 119.103 . How sweet are thy words unto my tast ! yea , sweeter then hony unto my mouth . A good conscience maketh a man tast sweetnesse in prayer , when his conscience telleth him he prayeth aright : It maketh him tast sweetnesse in a Sabbath , when his conscience telleth him he sanctifieth it aright : so also in the sacrament , when his conscience can witnesse he receiveth aright . What is the reason so few of you tast sweetnesse in these things ? The reason is this ; Because ye have not the peace of a good conscience : It would find sweetnesse in every good dutie , in every good word and work .

Thirdly , A good quiet conscience maketh a man tast sweetnesse in all outward things , in meat , in drink , in sleep , in the companie of friends : it putteth a Better upon a very morsel , Prov. 17.1 . Brown bread and a good conscience , there is a Better upon it then upon all the costly fare of the wealthie without it . Bernard calleth a good conscience a soft pillow : An other calleth it a dear bosome-friend : Solomon calleth it a continuall feast . It maketh a man tast sweetnesse in every outward thing . The healthy man onely can take pleasure in recreations , walks , meats , sports , and the like : they yield no comfort to those that are bedrid or sick , or half-dead : But when the conscience is at peace , the soul is all in good health ; and so all things are enjoyed with sweetnesse and comfort .

Fourthly , It sweetneth evils to a man , as troubles , crosses , sorrows , afflictions . If a man have true peace in his conscience , it comforteth him in them all . When things abroad do disquiet us , how comfortable is it to have something at home to chear us ? so when troubles and afflictions without turmoil and vex us and adde sorrow to sorrow , then to have peace within , the peace of conscience , to allay all and quiet all , what a happinesse is this ? When sicknesse and death cometh , what will a good conscience be worth then ? Sure more then all the world besides . If one had all the world , he would then give it for a peaceable conscience . Nay , what think ye of judgement and the tribunal of Christ ? Do but think what a good conscience will be worth then ? When Paul was accused and hardly thought of by some of the Corinthians , this was his comfort ; I know nothing by my self , 1. Cor. 4.3 , 4. saith his conscience : I count it a very small thing to be judged of you . Nay , he goeth further : His conscience telleth him he hath the Lord Jesus ( who justifieth him ) to judge him ; he hath a sweeter Judge then his own conscience , even his Saviour , to judge him . O there is no created comfort in the world like the comfort of a peaceable conscience . The heathen Menander could say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Conscience is a little pettie god . We may not give it such a big title : but this is most certain ; The conscience is Gods echo of peace to the soul : in life , in death , in judgement it is unspeakable comfort .

Is there any then that want this ? Exhortation . Let them above all things labour to get it : It is more worth then all things else . Whatever we neglect , let us not neglect this . It is safer to neglect bodie , health , means , maintenance , friends , and all that ever we have in the world then to neglect this . The more we have the worse it is for us , if we have not this . Had we all this worlds good , it is like a stone in a serpents head or a toads head , or a pearl in an oyster , not our perfection but our disease .

Again , you who have a peaceable conscience , 1. Labour to maintein it . Be often in communion with God , be not strangers to him the light of whose countenance is the peace of your souls . It is the walking with God that breedeth true peace and preserveth it . It is said of Levi , Mal. 2.6 . that he walked with God in peace . O let us stirre up our selves to walk close with God , that so we may have peace : No sweet peace but in so doing . 2. We must take heed we do not trouble nor disquiet it , that we do not resist it , or offer violence unto it by committing sinne against the peace of it , but endeavour to maintein the peace of it by obeying the voyce of it . Get the fear of God , which is wisdome ; and to depart from evil , which is true understanding : All her paths are peace , Prov. 3.17 . We cannot walk in any one path of true wisedome but we shall find in it peace : There is peace in humilitie , and peace in charity , and peace in godlinesse , and peace in obedience , &c. Break any of these things , and ye break the peace . Ye heare what an admirable thing the peace of conscience is : O then , if ye have it , make much of it : nay , if ye have it , ye will for certain make much of it . The very having of it will teach you the worth of it , and learn you to prise it , and make you above all things unwilling to leave it . And thus much of the first , viz. a quiet conscience .

An unquiet conscience .

I Have already handled a quiet conscience . I come now to speak of a troubled and unquiet conscience : Concerning which I shall shew you three things : 1. What it is ; 2. The degrees of it ; 3. The difference of the trouble that may be in a good and that may be in a bad conscience .

I. What a troubled conscience is . What it is It is a conscience accusing for sinne , and affrighting with apprehensions of Gods wrath . And here I would have you consider two things : 1. What are the causes of it ; 2. Wherein it consisteth .

First , The causes of it are these five . 1. The guilt of sinne : When a man hath done evil , and his conscience doth know it , then doth the conscience crie guiltie : Lev. 5.4 . when he knoweth it , saith the text , then he shall be guilty . This is it which woundeth and pierceth conscience ; this is the sad voyce of conscience . Like Judas ; I have sinned in betraying the innocent bloud : Like Cain ; My sinne is greater then can be forgiven . So the brethren of Joseph ; Gen. 42.21 . We are guilty , say they , concerning our brother . It is like the head of an arrow sticking in the flesh , or like a dreadfull object continually presenting it self before our eyes : My sinne is ever before me , Psal. 51.3 . saith David . When we have transgressed Gods law , and our conscience can cry guiltie , when the guilt of sinne lieth upon conscience , this is one cause of the trouble of it .

2. Another cause is the apprehension of Gods wrath for sinne : When knowing that we have sinned and offended God , we apprehend his wrath in our minds , and behold the revenging eye of his justice against us . This is a very grievous thing , so terrible that no man or angel is able to abide it : As we see the kings and potentates , the mighty men of the earth , call for the mountains ●o fall upon them , and the hills to cover ●hem from the wrath of God , Rev. 6.15 , 16. When we have incurred Gods displeasure and our consciences see it , when his anger resteth upon us and our ●onsciences feel it , this is another cause of the trouble of conscience .

3. A third cause of the trouble of ●onscience is the fear of death and of ●ell : When we know we have offended Gods law , and we know also what our sinnes do deserve , namely death and ●udgement and damnation for ever ; ●his doth most trouble and disquiet conscience , when it fastneth on the apprehension of it . The Apostle calleth ●t a fearfull looking for of judgement . When conscience looketh for nothing else but for hell and damnation , this must needs trouble conscience .

4. Another cause is privative , want of supportance ; when God doth withhold from conscience the help of his Spirit . Ye know the Spirit can inable conscience to undergo all its troubles ; the Spirit can prompt it with mercies and the promises of God , and hold it up : but when the Lord bereaveth the conscience of this help , and doth no● at all support it , this must needs also trouble conscience .

V. When God doth fasten on the conscience such thoughts as may affright and terrifie it ; as thus , God doth not love me ; Christ will not own me ; 〈◊〉 have sinned , I am a reprobate , past hope , &c. When such thoughts as these fasten o● the conscience , it cannot choose then but be troubled . Thus I have shewed you what are the causes of the trouble of conscience .

Secondly , This trouble of conscience consisteth in two things : First , in want of comfort : It cannot apply to it self neither the promises of this life nor of that which is to come . Conscience crieth , This belongeth not to me : This mercy , this comfort is not my portion . Secondly , In a terrour and anguish of mind from these three heads : 1. From the guilt of sin ; 2. From the apprehension of Gods wrath ; 3. From fear of death and of judgement . This is the three-stringed whip wherewith conscience is lashed . These ye shall find upon the conscience of Adam and Eve , when they had sinned against God . Their conscience was whipped 1. With the guilt of sinne ; they saw they were naked , Gen. 3.7 . 2. With the apprehension of Gods wrath ; they hid themselves from the presence of God , verse 8. 3. With the fear of some vengeance which they began to look for ; I was afraid , saith Adam , verse 10. This three-stringed whip ye may see also was upon the conscience of Cain after he had slain his brother : His conscience was whipt 1. With the guilt of sinne ; My sinne is greater ●hen can be forgiven : 2. With the apprehension of Gods wrath ; From thy face , O Lord , am I hid : 3. With the expectation of death and of judgement ; It shall come to passe that every one that findeth me shall slay me . Thus I have shewed you what a troubled conscience is .

The degrees of a troubled conscience .

II. THe next thing I promised to shew is the degrees of a troubled conscience . A troubled conscience hath divers degrees : For some conscience are more troubled then other some . 1. The first degree is such a degree as may be in Gods children : and this ariseth not so much from the apprehension of Gods wrath as from the guilt of sinne : Their consciences grieve an● are troubled to think that they have sinned and offended the Lord God . Thu● we see David could not be at quiet : Although Nathan had told him from Go● that his sinne was forgiven , yet his conscience still troubled him : Psal. 51.4 . Against the onely have I sinned , and done this evil i● thy sight ; saith he . I grant the consciences of Gods children are troubled a● the apprehension of Gods anger ; but then it is his fatherly anger , not the anger of an enemy . Though for a s●● they may seem to apprehend that too , yet mostly it is for that they have provoked their loving Father to anger against them . A father may be angry with his child out of love ; and so the Lord may be with his dear children . The Lord was angry with me too , saith Moses , Deut. 1.37 . O let not my Lord be angry , saith Abraham the father of the faithfull . O God of hosts , Psal. 80.4 . how long wilt thou be angry with thy people that prayeth , saith the Psalmist . Sometimes ●he Lord is angry with the prayers of his people ; but it is in love , because he would have them pray better , and obey better , and look to their standing ●etter . Now the consciences of Gods ●eople are very much troubled when ●he Lord is thus angry with them .

2. The second degree of trouble of ●onscience is such as is in the wicked , ●nd yet not altogether without hope . The conscience is troubled , but yet so ●s it conceiveth hope : God is merci●ull ; and , Christ died for poore sinners , ●c . Thus many a wicked man is trou●led and affrighted in conscience , not ●or sinne , but for the wrath of God against it ; yet he conceiveth for the present that the sinne is pardonable and may be forgiven : Christ may forgive ; God may pardon . It is indeed but a poore ground of hope & comfort upon possibilities : but yet this lightneth the trouble in the mean time , and it may be within a while shaketh it quite off : Like the wicked Jews Isa. 57.10 . who were worried and wearied most grievously ; yet they said not , There is no hope . There may be much horrour and disquiet in these consciences for a time : but there is a higher degree yet , a worse troubled conscience then this .

3. The third degree of a troubled conscience is , when it is for the present altogether hopelesse ; such a conscience as is swallowed up in despair : when men thinking of their manifold sinnes , of the direfull wrath of God , of the dreadfull torments of hell for ever● their consciences make them despair of all hope or possibilitie of avoyding this bringing such thoughts as these , Wha● a deal of time have I spent in sinne wherein I might have made my peace with God an● have prevented all this ? What a great and omnipotent God have I offended ? What an infinite Judge have I provoked , who is able to revenge himself on me , and who will be my foe to eternitie ? conscience also bringing in thoughts of the torments and unsufferable pains to be endured in hell , and such swallow up in despair without all hope for the present or the future . Like the wicked man which Eliphaz speaketh of , Desperatio est homicida animae , Aug. He believeth not that he shall return out of darknesse , Job 15.22 . So these have no hope of escaping , expect to perish as Spira ; O , saith he , I envy Cain and Judas : I would I were in their cases : They are damned ; but I shall be worse for evermore . Now though to these all hopes be gone for the present , yet some of these troubled consciences scramble up again with vain hopes , and some do not . Cain got ●p again , it should seem : but Judas did not . Those that never get up again , ei●her 1. they live in intolerable horrour and vexation of spirit , Desperare est in infernum descendere , Isid. as if they had a devil in them to put them to anguish , and often ( being weary of their lives ) do make away themselves , and so leap quick into hell : or else 2. they runne desperately into all abominable courses : Their consciences telling them there is nothing to be expected but damnation , they give themselves desperately to commit sinne with greedinesse , saying with them in Jeremie , There is no hope ; therefore we will wall after our owne devises . Jer. 18.12 . Or else 3. they grow senselesse of it . They see they are wrong , but they are not sensible of it . It may be they pray and reade and heare ; but their consciences secretly whisper , All is to no purpose . Conscience eateth and eateth like a worm , and they pine away in their iniquities , Ezek. 4.23 . as th● prophet speaketh . A kind of sorro● they have , but they cannot mourn ; ● kind of sad dolour , but they canno● weep : Ye shall not mone nor weep , b●● pine away in your sinnes , saith the text I confesse there be more presumers i● the world , who promise themselves that all shall be well with them : but yet there be despairers too , and very many , whose consciences are troubled with secret despair ; though it may be not apparently to others .

Now the causes of these despairing consciences are these . 1. The greatnesse of sinne ; when the heart thinketh secretly thus , Certainly the Lord cannot find in his heart to forgive me . As it was with Cain : When he had lived in earthly-mindednesse , and then in formality , and then in discontent and in hatred , and then in hardnesse of heart , the Lord rebuked him , and yet his heart was so hard that still he went on in evil ; then he murdered his brother ; and lastly he despaireth ; Gen. 4.13 . My sinnes are greater , saith his conscience , then can be forgiven . He thought God could not find in his heart to forgive him . So when men sinne and sinne , and the Lord doth rebuke them , and yet they do sinne , and their consciences do check them , and yet they go on , at last they come to have secret despairs in their heart , that God now will not look towards them ; whereas if yet they had a mind to stoop to Jesus Christ , they might be forgiven . 2. A second cause of despairing is multitude of temptations . Indeed the godly should not be so apt to think themselves forsaken of God by reason of temptations as sometimes they are ; they should rather count it joy , as James speaketh , chap. 1.2 . But yet many of the wicked despair finally by this means : Because they do so often fall into temptations , therefore they conclude they are forsaken of God . 3. Ignorance of Gods word . When the guiltinesse of sin meeteth with minds not instructed in the doctrine of free grace and reconciliation by Christ , this is a cause of despair . 4. So also inured custome of sinning is another cause . When men are often quickned , and grow dead again ; then quickned again for a fit , and then hardned again : in the end they fall to despair . These and the like are the causes of despairing consciences . And thus I have shewed also the second thing propounded to be handled , namely , the sundry degrees of troubled consciences .

III. The third thing is the difference between the troubled conscience in the godly and in the wicked . The consciences of Gods children may be troubled , and are many times ; and the consciences of the wicked they are troubled too : now the question is , How do they differ ? I answer ,

1. That trouble in the conscience of wicked men is accompanied with impenitency , and sometimes with blasphemy : I would I were able to resist God , saith Francis Spira : like those in the Revelation who blasphemed God because of their torments . Sometimes it is accompanied with cursings , as Isai 8.21 . sometimes with infinite murmuring . But in Gods children it is not so : When their conscience is troubled , they justifie God , and clear God , and give him the glory of all , and submit under his hand , and subdue their hearts unto him : as David in his trouble did not fret and murmure against God , but saith he , If God have no pleasure in me , lo , 2. Sam. 15.26 . here I am : let him do with me what seemeth him good . So that the trouble of conscience in the children of God and in the wicked doth much differ in this first respect

2. The trouble of conscience in the wicked ariseth onely from the apprehension of Gods wrath and fear of judgement for sinne , not for the sinne it self and from the love of holinesse : But that in Gods children ariseth chiefly for sinne , and the want of the apprehension of Gods love unto them : How long wilt thou forget me , O Lord ? for ever ? how long wilt thou hide thy face from me ? Psal. 13.1 . Mark whence the trouble of the Psalmist came : This was his trouble , that God did hide his face .

3. Trouble of conscience in the wicked never maketh them part with sinne , never breedeth a hatred of sin in them ; but that in Gods children doth . True it is that a wicked mans troubled conscience may make him vomit up his sin , like a dog that vomiteth up his troublesome meat : but he doth not vomit up his stomach to that meat ; for when the trouble is over he returneth to his vomit again . So a carnall man returneth to his deadnesse of heart again , and to his securitie again , when the trouble is over . Pharaoh , whilest his conscience was troubled at the sense of Gods judgements , O then saith he , I have sinned : I pray , Moses , let me have your prayers ; and I will let you go . If the children of Israel could have packed up and departed while this trouble had lasted , they might have been gone . But when he saw there was respite , Exod. 8.15 he hardned his heart again . Mark ; His trouble of conscience did not make him part with his sinne : But that in Gods children doth .

4. That in the wicked driveth them from God : They have little heart to come unto him : They see nothing but wrath ; and they rather go about to seek ease in other things then to seek his favour : as Saul sought ease in musick , and Cain in building castles and cities , and Judas in a desperate course . Their trouble fetcheth them not to God . But the trouble in Gods children worketh otherwise : In the midst of trouble of conscience they rest upon God : as Heman crieth , Psal. 88.1 . O Lord God of my salvation , in the midst of the troubles of his soul . The eyes of Gods children are still towards heaven ; they think still they should have some help from God : They pray and cry , and though God seemeth to neglect them , yet they cannot give over : They will not be beaten off from waiting on God when he will speak comfort to them .

5. That trouble that is in the wicked maketh their heart sullen : but that in the godly melteth their heart : My soul is like melting wax , saith David in his troubles of conscience . His soul melted before God , and was even poured out before him , Psal. 22.13 . This is a kindly working . Thus ye see the difference .

Vses .

Vse 1 1. BY this we see what a miserable thing it is to have such a troubled conscience . It is the greatest misery that can be : it is even a hell to men here upon earth : it is like a dismall ghost to terrifie the soul : it is like a burning furnace in the bosome : it maketh the life bitter . In a word , the spirit of man is not able to bear it : The spirit of man will sustein its infirmities : Prov. 18.14 . but ●a wounded spirit who can bear ? As long as a mans spirit is sound , it will bear any thing . Some have born agues , fevers , stones , colicks , convulsions , rackings , torturings : as long as a mans spirit is sound he is able to bear any of them , all of them : but a wounded spirit who can bear ? Never was there man that was able to bear a wounded spirit . We may see by many of Gods children how heavy it is : David rored with the anguish of it : a strange phrase . He man was ready even to runne out of his wits with it : While I suffer thy terrours , saith ●he , I am distracted , Psal. 88.15 . Moses putteth himself into the number ; We are even consumed by thine anger , Psal. 90.7 . Ethan complaineth that it was like a burning fever : How long , O Lord , wilt thou hide thy face ? for ever ? shall thy wrath burn like fire ? Psal. 89.46 . If it be thus with Gods children , what may we think of the wicked ? If we could search into the bosomes of some wicked men who are enemies to God , then we might see and understand the true weight and burden of this troubled conscience . Cain crieth out of more then he can bear . Judas thought to find more ease in hell then in his own heart : So terrible was the torture of his troubled conscience , that he murdered himself , thinking verily that hell could not be worse .

Vse 2 2. See here what an infinite misery every sinner shall one day be in . Though he be not troubled with this harpye for the present , though he be not yet gastered with this furious hag ; yet the day will come when he shall : I say , the time will come when all ye that are wicked shall be haunted with this hellish agony of a troubled conscience ; either here before ye die , or when ye die , or at furthest when your souls are departed out of your bodies : This is unavoydable to all that live and continue in sinne . Though for a while ye live in mirth and pleasure and securitie , and conscience letteth you alone ; though like Nabal to day ye feast and make merry ; yet there is a conscience within you , an Abigail which to morrow will tell you of it , and then your hearts will die within you and be like stones , 1. Sam. 25.37 . as cold and as heavie as a stone within you . As Samuel met with Saul , 1 Sam. 15.26 . Because thou hast forsaken the Lord , the Lord also hath forsaken thee : so conscience will find you out . However for a while ye slight and neglect it , or else perhaps suppresse it , yet it will find you out , as Eliah did Ahab , and then ye will say as he did , Hast thou found me , 1. Kings 21.20 . O mine enemy ? yea , I have found thee : Thou hast sold thy self to work wickednesse in the sight of the Lord : thou hast been a profane beast , thou hast run against heaven , and against God and Christ ; and thy life hath been full of rebellions , &c. now I have found thee out . The day will come when thy conscience shall be like Jobs messenger . Ye know what news the messengers brought Job ; first news of one great evil , and then of another greater , and then of a third worst of all ; cattel and goods taken away , servants dead , sonnes and daughters dead , I onely am left alive to tell thee : So , I say , the time will come when conscience shall thus report , Thy pleasures are dead ; thy profits are dead ; thy comforts are dead ; thy heart is dead ; thy soul is cursed , and must die for ever : and I onely am left alive to tell thee : And then he shall crie our , Cursed was I that ever I was born : and cursed be the womb that bare me , and the paps that gave me suck . Then shalt thou mourn at the last , when thy flesh and thy bodie are consumed , and thy conscience shall say , How have I hated instruction , and my heart despised reproof ? I have not obeyed the voice of my teachers , nor enclined mine ears to them that instructed me . Such dolefull messages conscience will bring in one day ; and then it shall hisse like a snake in thy bosome , Know now that for all these things thou shalt come to judgement . And so thy conscience shall bray thee like a fool in a mortar , as it were with a pestill , and it shall pounce thee and beat thee and distresse thee for evermore . This is the moth that getteth into the cloth , and doth eat it : Psal. 39.11 . When thou with rebukes dost correct man for iniquitie , thou makest his beautie to consume away like as when a moth fretteth a garment . This will make thy face gather blacknesse , and thy spirit be overwhelmed for evermore .

I must adde another use yet : For all this is the law : and untill ye be in Christ ye are all under the law , the curse of it , the rigour of it : And we are bound to tell you how ye shall find it if ye do not submit to the righteousnesse of Christ . But though we do preach the law , yet we do preach it in the hand of a mediatour , saith Paul , Gal. 8.19 . a terrible killing law , but yet in a mercifull hand , in the hand of a mediatour , to drive us to seek for mercie : and therefore

Vse 3 The third use shall be , to call upon you to be humbled , and to see that there is no living for you in your sinnes . Go and stoop to Christ Jesus , who onely can purge your guiltie consciences by his bloud . I beseech you , consider , ye who yet abide in your sinfull estates and are yet in the flesh : I beseech you , consider what the event will one day be . If ye will not look out , your consciences will find you out at the last , and then wo be to you . Your consciences will make all things grievous and bitter to you , even those things which in themselves are most sweet and good : When ye heare of heaven , of mercie , of the bloud of Christ , these will but encrease your miserie : conscience will say , You have no part in them . When you heare the word , any promise or comfortable passage in it , your conscience will say , Yea , this is my miserie , I have no share in these things . This will be a hell unto you , and will torment you before your time . This will also make all outward good things bitter unto you : When you see wife and children and friends , then conscience will whisper and say , I shall not have these long : ere long I shall have none but damned companie . When you see your goods , estates , and the like , conscience will mutter , Alas , ere long I shall be in a place where a drop of water shall not be afforded me to cool my tongue . When you see the light and other comfortable objects , O wo is me ; I shall shortly be in a place where I shall see nothing but darknesse , utter and everlasting darknesse . Conscience will make your afflictions intolerable , your sicknesse intolerable , your death-bed intolerable , the face of death intolerable . I beseech you , brethren , consider these things , you that have not felt a troubled conscience untill this houre . Ye hardly know yet what it is : ye will know it to your sorrow , if you do not consider it . There is a phrase in Ezek. 30.24 . where God saith he will make Pharaoh grone with the gronings of a man deadly wounded : So it will be with you , if you will not hearken and submit to Jesus Christ : conscience will make you grone with fearfull grones ; O wo is me , I am undone , without hope , without remedie . Consider this therefore , and be wise , before the things which concern your peace be hidden from you .

And let me the rather exhort Exhortation . you to this in regard of the danger of the times . The Lords wrath is gone out , and his judgements do flie through the earth , and his plagues do fall on every side of us : What will your guiltie consciences do now ? oh you can never endure them . Ye had need of purged consciences now , lest ye be quite comfortlesse in the day of visitation . How miserable is their case who want the peace of conscience in the time of distresse ? When troubles and afflictions are without , then how grievous is it to want peace and comfort within ? When Gods mortall arrows are in your bodies , then to have the arrow of his wrath sticking in your souls , this will adde sorrow to sorrow , and make your estate much more uncomfortable and unsupportable . Beloved , peace of conscience is good at all times ; but it is most precious when calamities fall on us : Then to have the peace of a good conscience that may bring us good news from heaven , that all is well within , all peace there , this is such peace as all the world cannot give nor sell nor buy . Never more need of the peace of conscience then now . M. M. As one said of the books of faith , There be abundance of books written of faith : buy them all up , saith he ; ye will need every one of them ere long : So may I say of whatever may forward the peace of conscience ; Buy it , purchase it , get it , as much peace as you can possible : ye will have need of it all ere long . Take heed of troubling your consciences or clogging them with guilt , lest the Lord cast you off , and lest ye be hardned , and so ye perish from the right way . Do not think thus , O we are believers , and have no need of such threatnings . He who is certain of his salvation knoweth assuredly he should be damned if he should go on in sinne without repentance ; This If is true enough ; Ezek. 18.26 . If the righteous forsake his righteousnesse , all his former righteousnesse shall be forgotten . And , Wo is me , saith Paul , 1. Cor. 9.16 if I preach not the gospel . In the state of innocencie there was use of threatnings : so is there now in the state of grace . The Lord threatned Adam in innocencie , If thou eat thereof thou shalt die the death . Job was awed by threatnings not to lift up his hand against the fatherlesse ; for , saith he , Job 31.23 destruction from God was a terrour to me . My flesh , saith David , trembleth for fear of thee , Psal. 119.120 . and I am afraid of thy judgements . Let us have grace , saith the Apostle , Heb. 12.28 . whereby we may serve God acceptably with reverence and godly fear . Why ? for our God is a consuming fire . For be it that Gods children ( that is , all believers ) shall never fall finally away ; yet this threatning is one of Christs instruments whereby he keepeth them from falling : and they also may tast of much bitternesse if they grow indulgent to their corruptions . O therefore take heed of this curse , that your consciences may not dog you with the guilt of sinne and the apprehension of Gods wrath . You will never be able to bear it , much lesse in the time of affliction . O it is good being in a drie house when a great tempest is up : and it is safe being in a good harbour when a storm beateth hard . A good conscience is good at all times ; but O how sweet then ! When Jonah fell into affliction , the want of peace in his conscience made him look upon his affliction as upon hell , as though he had been in the belly of hell : They who follow lying vanities , forsake their own mercies , saith he . Mark ; his conscience dogged him with his fleeing from God , and forsaking his own mercies . Ye see he was miserably distressed by it till the Lord did deliver him . Be charie then of conscience , and get it purged , that it may speak peace to you in trouble .

4 Questions .

NOw I have declared unto you , What a troubled conscience is ; What is the cause of it , and wherein it consisteth ; How many degrees there be of it ; How the troubled conscience of the godly differeth from the troubled conscience of the wicked ; the miserie of a troubled conscience ; and , What a deal of mischief it doth one , especially in affliction : now I should leave this point , but that there be sundrie questions to be answered about it .

I. Suppose a man be rid of this trouble , and have peace of conscience , how shall he maintein it , and keep out troubles from it ?

II. Whether and how the peace of our conscience dependeth upon our care and obedience ?

III. What manner of obedience it is that peace of conscience doth depend on ?

IV. If a man have no peace , but onely a burdened conscience , what must such a man do to be freed from it and to attein true peace ?

I. Question ; How a man may keep peace of conscience .

I begin with the first : Suppose a man have peace of conscience , what must he do to keep and maintein it ? I answer ,

First , We must labour to prevent troubles of conscience by taking heed that we do nothing contrarie to conscience . We must not be drawn by friendship , or credit , or the love of any lust , to do that which conscience forbiddeth . Nothing should be so dear unto us as the peace of conscience : nothing for the love of it should make us do ought against our conscience . How miserable are those comforts , delights , satisfactions which we get to our selves in such courses as our own hearts do condemn ! However they seem comforts for a while , and contentments for a while , and delights for a while , yet at last it will appear that miserable comforts are they all . Nothing that we get in any evil way will chear and comfort us in a time of need . What said Francis Spira at the time of his death , when seeing his wife and children about him , and thinking on the goods and estate which he had got for them by denying the truth which he had before mainteined against the Romish errours , he cried out in the horrour of his conscience , How terrible is the sight of these unto me ! However before they had been comforts to him , yet now he could not endure the sight of them . O , thought he , I recanted for your sake ; I yielded to superstition , and it was long of you : Therefore he abhorred now the sight of them . Wretched is he that alloweth himself in any course which his conscience findeth fault with . It is a good rule the Apostle giveth , Rom. 14.22 . Blessed is he that condemneth not himself in that which he alloweth : that is , Blessed is he that hath not a condemning conscience , that alloweth not himself in any course wherein his conscience doth condemne him . So that if we have peace of conscience , and desire to maintein it , let us never allow our selves in any course that our conscience may condemne us in . That is the first answer .

Answ. 2 Secondly , If we will maintein our peace , we must labour to have our hearts grounded in the assurance of the love of God : alas , it will fail us else , and leave us in trouble and perplexitie in time of greatest need . Observe how the Apostle joyneth love and peace together , 2. Cor. 13.11 . The God of love and peace be with you . If he be the God of love to us , it is sure enough he will be the God of peace also : If we know once that God loveth us , then we may set our hearts at rest : As long as we doubt of his love our conscience can never have true peace : And therefore if we would maintein true peace of conscience let us labour to be assured of Gods love .

Answ. 3 Thirdly , We must use the exercise of faith in applying the bloud of Christ ; we must labour to purge and cleanse our consciences with it . If we find that we have sinned , we must runne presently to the bloud of Christ to wash away our sinne . We must not let the wound fester or exulcerate , but presently get it healed . As there is a fountain of sinne ●n us , so there is a fountain of mercie ●n Christ , Zech. 13.1 . set open for Judah and Jerusalem , and for every poore soul to wash ●n . As we sinne dayly , so he justifieth dayly , and we must dayly go to him for ●t : As every day we runne into new debts , so the Lords prayer teacheth us every day to beg forgivenesse : We must every day eye the brazen serpent . Justification is an ever-running fountain , and therefore we cannot look to have all the water at once . A fountain ever runneth anew ; so justification ever floweth anew , and we must go to it . Christ is a Priest for ever after the order of Melchisedec . O let us sue out every day a dayly pardon of course ! Let us not sleep one night without a new pardon . Better sleep in a house full of adders and venemous beasts then sleep in one sin . O then be sure with the day to clear the sinnes of the day : Then shall our conscience have true peace . Object . But how if I have relapsed ? what shall I do then ? Sol. I answer , Every man that falleth doth not fall on all foure , as we use to say ; he doth not fall quite : There be degrees of falling . As in a sick man , though he be ill yet he is not by and by dead ; some life remaineth still , which will look out towards health again : so there is so much life in justification as to recover thee again . Be constant therefore in this course : Ever go to Christ , ever wash in this fountain , ever bring thy soul hither to be cleansed ; and then thy conscience ever shall have peace .

Answ. 4 Fourthly , If we would maintein our peace , then let us labour to be constant in obedience to Jesus Christ . Whosoever keepeth his word , in him verily is the word of God perfected ; and hereby know we that we are in him , 1. John 2.5 . Mark ; Hereby our conscience may tell us that we are right , and speak peace to us , if we keep his word .

II. Question ; How the peace of our conscience doth depend upon our care and our obedience .

The reason why I raise this question is this , Because as our justification is onely in Christ , so our peace is onely in him ; how then doth the peace of our conscience depend on obedience ? The place of scripture that occasioneth the doubt is , 1. Pet. 3.21 . The answer of a good conscience towards God by the resurrection of Jesus Christ . It is by Christ ; how dependeth it then on our obedience ?

Answ. 1. A good conscience doth not depend upon our obedience as the principall cause of it , but upon justification which we have by Christ if we be in him : Rom. 5.1 . Being justified by faith we have peace with God through our Lord Jesus Christ . Ye see then that our peace is grounded upon our justification as the principall cause of it . If we should seek for peace from our works and obedience , alas , they are sinfull and defective ; there is no peace to be found in them : Our conscience would be troubled at our best duties , at our weaknesse in prayer , our frailties in hearing , our slips in every holy service : There is nothing we do but our conscience might find fault with it , and pick a hole in it ; and therefore we had need to flie unto Christ for true peace . No wonder then that Papists have not true peace , but professedly say that every man must doubt , and no man can be sure of his salvation . They must needs doubt indeed who trust to their own works : which can never bring true peace . The conscience must ever be quarrelling and finding of fault , and be without peace , if we trust to the best works . So that this is the first answer , All true peace dependeth upon justification by faith in Christ as the principall cause .

Secondly , We answer , That our peace dependeth upon our obedience in this sort , that we can have no peace except we be given to obedience . Those men that can sinne and yet be at peace , were never justified in their lives . A child of God when he sinneth ; as for example , if he should be tempted to lie , or to omit a good dutie , which he knoweth he is bound to perform ; yet this would much trouble his conscience ; his soul would be ashamed , his heart perplexed , he would not know how to look the Lord in the face ; I have sinned : what shall I do unto hee , O thou preserver of men ? When David had sinned against God , Psal. 38.6 . I am troubled , saith he ; and I go mourning all the day long . And therefore peace of conscience doth depend thus farre on obedience , as that a man cannot have peace ●nlesse he be obedient , and take heed of sinne , and labour in all things to be up●ight before God . Now if you ask me , But how doth our peace depend upon our obedience ? I answer , Dub. Sol. It dependeth upon obedience as the removing cause : It removeth that which would hinder our peace . Sinne would interrupt our peace : now obedience removeth sinne . To this purpose the Apostle speaketh 1. John 3.18 , 19. My little children , let us not love in word and in tongue , but in deed and in truth : For hereby we know that we are of the truth , and shall assure our hearts before God : Hereby we shall assure our consciences that we are in him , if we take heed of hypocrisie : If we love in truth , and be obedient in truth , we shall thereby remove all our doubts and our fears , our troubles and perplexities of conscience . So that peace doth depend on obedience as the removing cause : It removeth that which otherwise would hinder peace . This is the first . Again , our peace of conscience dependeth upon our obedience as the witnessing cause of it . Obedience is one of the witnesses of true peace ; it witnesseth that we have peace with God . 2. Cor. 1.12 . This is our rejoycing , even the testimonie of our conscience , that in simplicitie and godly sinceritie we have had our conversation in the world . See here , it is the witnessing cause of it : Paul had peace of conscience ; his conscience was able to make him rejoyce : How ? Because it gave testimony that his conversation was godly and simple and gracious . Though we be in Christ , yet we can have no peace unlesse holy obedience doth witnesse the same . Obedience is not the cause of the peace of our consciences before God , but it is the cause of our perceiving the same : We know we have peace by reason of our obedience : 1. John 2.29 . We know that every one that doeth righteousnesse is born of God : We know we are passed from death to life , 1. John 3.14 . 1. John 4.13 . because we love the brethren : Hereby we know that we dwell in him and he in us , by the spirit that he hath given us . Mark ; we come to know it by obedience and by the fruits of obedience . Take away obedience , we can never know peace . They that walk by this rule , Gal. 6.16 . peace shall be upon them and upon the Israel of God , saith the Apostle . Thirdly , our peace of conscience dependeth on our obedience as the confirming cause : Christ confirmeth our peace to us by making us walk close to him and obedient unto him . Paul sheweth how it preserveth peace , as a shoe preserveth the foot : ye know if we should walk without shoes , barefoot , our feet would be in danger of pricking and hurting . So doth obedience to the Gospel preserve our peace : Stand , Ephes. 6.15 . saith the Apostle , having your feet shod with the preparation of the Gospel of peace . Mark ; he compareth it to a shoe , which he would have us shod with ; and then it will be the Gospel of peace to us , and our peace shall be in safety . Fourthly , our peace dependeth upon our obedience , not onely as a signe of true peace , nor onely as a guard to it , but as a thing pleasing to God , without the which we displease God . For though God be pleased with his children alwayes in Christ , yet he is not pleased that any in Christ should be disobedient to him . 1. Thess. 4.1 . Ye have received of ●● how ye ought to walk and to please God , saith the Apostle . When Gods children walk in obedience , that is pleasing unto God . So that peace of conscience doth greatly depend on obedience : For otherwise conscience will be troubled ; O I do not please God ; This is displeasing unto God ; and , This doth provoke God . Not as though there were any such perfection in our obedience that can satisfie any tittle of Gods law ; but because when our persons are pleasing to God in Jesus Christ , then our obedience to God is pleasing too in Jesus Christ , and conscience will say it . Thus much shall suffice for answer to the second question .

III. Question ; What manner of obedience it is that peace of conscience dependeth upon ?

The reason of this question is this ; Because it should seem there is no such obedience in this life as any peace of conscience should depend on . Doth not James say , In many things we sinne all ? Doth not our Saviour say , When ye have done all that ye can , say , We are unprofitable servants . ? If our conscience can still say that we are unprofitable , and that we do sinne in every thing that we do , yea in many things , in all the duties we go about ; if our consciences can say thus , How can any peace depend upon obedience ? What obedience do you mean that peace of conscience dependeth upon ?

I answer , 1. Absolute perfection in obedience is not required unto evangelicall peace . For if it were , no man could have peace ; no not Paul , nor Abraham , nor any of the holiest of Gods children : and therefore absolute perfection is not required . If we say we have not sinned , we make Christ a liar , and his word is not in us , 1. John 1.10 . Our conscience can still say we have sinned ; and it can still say our obedience is imperfect : A halting leg can never go perfectly . A Jacob is called he that halteth ; and every godly soul halteth : Though he do not halt between two , as wicked people do , yet he halteth in following after God . What purblind eye can see perfectly ? or thick eare heare perfectly ? He that hath these imperfections of body can neither go nor see nor heare perfectly : So the best of Gods children have imperfections of heart and spirit and mind : their faith is imperfect , their love is imperfect ; and therefore their obedience must needs be imperfect . But absolute perfection is not required to true peace of conscience ; and therefore this doth not hinder it . 2. Though absolute perfection be not required to peace , yet such obedience is required as may be acceptable to God . So saith the Apostle , 2. Cor. 5.9 . We labour that whether present or absent we may be accepted of him . Such obedience we must shew as may be accepted of him , or we cannot have true peace . If our endevours be not acceptable , our conscience will quickly heare of it , and tell us so : If we pray coldly , or heare unprofitably , or live loosely , if we do not do that which is acceptable to God , our consciences will soon complain . Nay though we do do the duties , if we do not do them in an acceptable manner , conscience will have matter against us still . 3. This acceptablenesse of obedience lieth in this , when our obedience is sincere , universall , and totall , and proceeding from the spirit of Christ Jesus dwelling in us . The Apostle giveth it this phrase , When we walk not after the flesh but after the Spirit , Rom. 8.4 . That is our fulfilling the law , when Christ hath fulfilled the law for us , and maketh us sincerely to walk by it , not after the flesh but after the Spirit : when we do not favour our selves in one lust , nor suffer our selves in any beloved sinne ; but whatever it be that is evil , our conscience can say we truly do hate it and labour to avoid it ; whatever it be that is commanded us , be it never so contrary to our nature , yet our conscience can say we sincerely set our selves to do it . So walking not after the flesh but after the Spirit , this is sincerity of obedience , and this is required unto peace . 4. This sincerity of obedience maketh us to bewail our very infirmities , and to be humbled for them : not onely to be humbled for greater sinnes , but also to be humbled for our infirmities . If we be not soundly humbled for our very infirmities also , they will hinder the peace of our conscience : We can have no peace except our conscience can witnesse that our infirmities do humble us and drive us to Christ and cause us to sue out a pardon . If conscience have not a pardon sealed for infir●ities also , it will not be at peace , Christ bare our very infirmities : Matth. 8.17 . therefore we must be humbled for them , Matth. 8.17 . and go to him for pardon of them too , or conscience will not be at peace . Thus I have answered also this third question .

IV. Question ; How if a man have a burdened and troubled conscience , what must he do to be freed from it ?

The reason of this question is this ; Because men are ignorant about it . When men are troubled in conscience and burdened a little that way , presently they daub all with peace , and go a wrong way to work . This course the Lord doth complain of in the false prophets who preached too much peace ; They have healed the hurt of the daughter of my people slightly , saying , Peace , peace , Jer. 8.11 . when there is no peace . And so they do more hurt then good : Like a chirurgion that skinneth the wound before he giveth searching salves to kill the matter of it : afterwards it breaketh out worse , and it is a hundred to one but it will cost the patient his life : So it is with many men : A man cannot rore a little for his sinnes , I have been a sinner , and what shall I do ? I have been a beast , &c. But , O , say they , believe man , Christ died for thee , and the promise is to thee , and God will pardon thee . Thus they heal him slightly with Peace , peace , and it may be there is no peace to him yet ; he had need to be searched more deeply : they skinne the wound , and it is a thousand to one but it loseth the mans soul , by giving a cordiall where a corrosive was necessarie . And therefore great reason that this question should be answered , If a man have a burdened troubled conscience , what must such a man do to be freed from it ?

I answer , 1. Let him take heed that he meddle not too much with the secret will of God , what his decree and purpose is from eternitie . As soon as an arrow is shot into the conscience , & the conscience cometh to be humbled , commonly the heart layeth about it , And how if God have reprobated me ? and what if he have appointed me to wrath ? how then ? Beloved , ye must take heed of this : If your hearts fasten upon reprobation , that will marre all ; that will quite discourage a poore soul from going to God .

2. Understand the word right . Do not think that because God hath not in particular named thee , therefore he hath excluded thee . Gods promises are made in generall to all that believe ; and they are to be applyed in particular to all them that believe : why then shouldst thou exclude thy self when God doth not exclude thee ? Wouldst thou have Christ ? Christ to justifie thee ? Christ to sanctifie thee ? Christ to rule thee ? Wouldst thou be under Christs regiment , and live at his will ? Come and welcome : no soul is excepted . Whosoever will , Rev. 22.17 . let him take of the water of life freely . Ye see there is a Quicunque vult , Whosoever will . Indeed if thou hast not a will to be in Christ ; but thou wilt do thus and thus , and thou wilt have thy will , and this lust , and that friend , and such a course , and , Tush , this is too strict ; nay , if you be there thou art not for Christ : I have nothing for thee but hell and damnation . But if thou wouldst have Christ indeed , and be in Christ indeed , thy heart in Christ , thy will in Christ , thy whole self in Christ ; then arise , he calleth thee . Thus understand the word right , the gospel doth not exclude thee whosoever thou art .

3. Thou must not for fear of shame or losse , &c. keep from restitution wheresoever thou hast done wrong , or satisfaction wheresoever thou hast cozened , or reformation wheresoever thou art accustomed to any evil , or the doing any thing that may procure ease and quiet to thy conscience . It may be one is troubled in conscience for his wronging his neighbour in twentie pounds , and if he would make restitution he might have sound peace : but he will not ; no , he daubeth up his conscience some other way . Another it may be suffereth disorders in his familie and foul abuses , which if he would redresse he might have peace : but he will not . Another , if he would down with his pride , another , if he would be acquainted with Gods servants , or if he would take any pains in good duties , be more diligent for the work of repentance , &c. but these things will not be done : Men plaister up their consciences ( I know not how ) some other way , and so go to hell for not taking the right way . But if any of you be troubled in conscience , keep back nothing , hold back nothing that may make for your true peace and quiet .

4. Thou must wait on God : Cast thy self at his feet , humbly desire him to give thee the true peace of conscience . But wait Gods leisure , knowing thou hast deserved to be utterly deprived of it : and thus doing thou shalt find it to thy great comfort at last . Isai . 30.18 . Blessed are all they that wait for him ; that is , when the Lord will be mercifull . He will do it with judgement , he will do it when it may do thee the most good , when it may bring himself most glorie : therefore it is fit thou shouldst wait for his time of comforting . Now because many do misconstrue this waiting Gods leisure , ( As for example , one is dead to all good duties , O , saith he , I wait the Lords leisure till he quicken me : My heart is much hardned , saith another ; but I wait the Lords leisure till he be pleased to soften it . Thus men are lazie in the mean while ; and yet they think they wait the Lords leisure . O beloved , this is not the waiting the Lord meaneth ; this will not stay conscience ; conscience is guiltie for all this waiting ) therefore I beseech you consider what waiting I mean . 1. Wait upon the Lord , and keep his way ; thou dost not wait else , unlesse thou keep praying , and striving , and meditating , and enquiring , and watching thine own heart lest it should slip aside . 2. Thou must wait as a servant waiteth upon his master : If his master calleth , he cometh ; if he sendeth , he goeth ; if he beckeneth , he taketh notice : Psal. 123.2 . So thou must wait . As servants wait upon their masters , so our eyes wait upon the Lord till he have mercie upon us . Be obedient in the mean time : go when he sendeth ; come when he calleth ; observe when he beckeneth ; be diligent to be doing his pleasure . 3. Thou must wait onely upon God , not upon thy lusts too , and upon other things too ; but thou must wait onely upon God : My soul , wait thou onely upon God , saith David , Psal. 62. ●5 . If thou wait upon any thing else , this is not to wait upon God . One waiteth a time to be revenged ; another waiteth a time to satisfie this or that lust : this is not to wait upon God at all . 4. Take heed of healing thy self , and comforting thy self , or daubing up thy conscience thy self : If thou dost so , thou dost not wait upon God to do it : If thou dost it thy self , and snatchest at comfort thy self before he do give it , then thou dost not wait till he give it . Suppose a man hath done thee an injurie ; the Lord he will right thee if thou wilt wait : but if thou go and recompense evil for evil , and right thy self , thou dost not wait upon God , as Solomon adviseth , Prov. 20.22 . Say not thou , I will recompense evil ; but wait on the Lord , and he will save thee . Mark ; thou must not save thy self , thine own credit , &c. by revenging , but wait on God for all . So here if thy conscience be troubled , thou must wait upon God to comfort it : If thou goest and daubest up the matter thy self , and criest , Peace , peace , to thy self , thou dost not wait upon God . Thus I have answered the last question , How if a man have a burdened and troubled conscience , what must such a man do to be freed from it ? And hitherto we have spoken of the two last adjuncts of conscience , a Quiet conscience , and an Unquiet conscience ; What they be , and , How they differ : and we have resolved and answered the questions and difficulties about them .

Conscience beareth witnesse of our persons .

COncerning the witnesse of conscience , I told you that conscience beareth witnesse of two things : 1. It beareth witnesse of our actions ; 2. It beareth witnesse of our persons . The former hath been declared unto you at large : I come now to the latter ; Conscience beareth witnesse also of our persons , whether we be good or evil , whether in Christ or in sinne : And here I will shew you foure things :

1. That every mans conscience may inform him what state he is in , whether of salvation or damnation , whether of grace or of nature .

2. How conscience doth it .

3. When conscience doth it .

4. How it cometh to passe then that so many thousands mistake and are ignorant and deluded about their estates .

I. For the first , That every mans conscience may inform him what estate he is in , 1. Everie mans conscience may inform him in what state he is . whether good or bad ; ( I speak especially of such as live under the light of the Gospel of Christ . ) There are two rules : the one is Gods word , which pointeth out both estates ; and the other is every mans conscience , which is privy to the frame and standing of every mans own heart , and which of these estates his estate is , conscience is privy ●o this . I will instance in some sorts of men . 1. The Jews , who contented ●hemselves with formality : they sacrificed , they offered , they payed their tithes , they did that which Moses commanded them for the letter of it : now ye shall see their conscience could tell them that they were not perfect nor upright with God : All their duties , and formalities , and gifts , and sacrifices could not make them that did the service perfect , as perteining to the conscience , Heb. 9.9 . Mark ; Their consciences could say they were not upright for all this . As they were not upright , so their consciences could tell them they were not upright . 2. Another instance we have in the Scribes and Pharisees : When they would have condemned the woman taken in adultery , their own conscience was privy that they were sinners themselves , John 18.9 . So also it is with a child of God : His conscience is able to inform him that he is a child of God , and that he doth truly serve God . 2. Tim. 1.3 . I thank God , saith Paul , whom I serve with a pure conscience . His conscience told him he was a true servant of God , and that he was Gods : whose I am , saith he . So Davids conscience ; I am thine ; save me : for I have sought thy commandments . So the church ; My beloved is mine , and I am his . Ye see then how conscience can inform and tell us what estate we are in , whether we be godly or carnall , whether our conversation be in heaven or on earth , whether we be in Christ or out of him . The spirit of man knoweth what is in him . It is easie to know what our great thoughts of heart are upon , what our greatest purposes and projects and studies be ; whether about God or the world : the spirit of a man must needs know it : And therefore every man may draw out from conscience a ●rue conclusion how it is with him . The ●easons are these :

1. The first is taken from the nature ●f conscience . The nature of consci●nce is such that it must needs be able ●o know what is with a man . Now his welldoings or his illdoings are with ●im : he was with himself when he did ●hem . When thou art proud , or impa●ient , or carelesse in any duty , thou art with thy self when thou art so : All thy illdoings are with thee : and therefore thy conscience must needs know what thou art . Isai . 59.12 . Our transgressions are with us ; and as for our iniquities we know them . Take a curser ; and , as Solomon saith , Thine own heart knoweth that thou hast used to curse others . Eccles 7.22 . So it is with a godly soul : Thine obedience is with thee , and thy self-deniall is with thee , and thy care to walk before God , all is with thee ; and therefore thou must needs know it . This is the nature of conscience ; It is privy to what is with one .

2. The second reason is taken from the equity of Gods judgements on the wicked . The Lord he will judge none to hell , but his conscience shall confesse he was one that walked in the way to hell and death . Ye may reade it in the man that had not on the wedding-garment : When Christ did charge him with his not having on a wedding-garment , and did condemn him to utter darknesse , the text saith , Matth. 22.12 . he was speechlesse ; that is , his conscience confessed that Christs judgement was just : I have not on a wedding-garment , saith his conscience ; and it is my fault that I have none ; and I am rightly condemned . Thus his conscience did know it ; otherwise he could not have been speechlesse in his own defense . As Festus told Agrippa that he answered the Priests , Acts 25.16 . It is not the manner of the Romanes to deliver any man to dye before that he who is accused have his accusers face to face , and have licence to answer for himself concerning the crime laid against him : So may I say , that the great Judge of quick and dead will not judge any man to hell but he will have his accusers face to face , and if he can answer for himself he may . Now if conscience be not privy to what estate soever a wicked man is in , his conscience could never accuse him face to face at the last day , nor justifie the Lord Jesus , and make the sinner stand speechlesse before God . He might answer , Lord , I do not know any such thing as is laid to my charge : I am not convinced that the case is thus and thus with me , that I am in such an estate as I am accused of . No wicked man shall be able to say thus : Therefore conscience can inform a man in what estate he is .

3. The third reason is taken from the Lords manner of judging the godly . He will judge them and absolve them secundùm allegata & probata , as we say , according to the word and their own consciences . Ye may see the true form of judgement which the Lord will go by Matth: 25. Where the Lord convinceth the whole world who were righteous and who not , who to be judged to punishment and who to life for ever ; at last he concludeth , The wicked shall go away into everlasting punishment , but the righteous into life eternall . As if he had said , Your consciences can say ye are wicked : ye did not feed , nor clothe , nor visit me : Go your wayes to hell . So for the righteous : Your consciences can say ye are righteous : Go ye to heaven . Thus the Lord will do . Now this could not be if conscience could not inform every one that is godly that he is so : If conscience could not witnesse what estate they are in , this could not be . Thus ye see the truth of the first thing .

II. The second thing that I promised to shew you is , How conscience doth this . 2. How conscience doth this . Ye have heard that it is able to inform every one what estate he is in before God : Now it followeth to consider , how conscience doth it . This it doth by comparing the word of God with our hearts , and our hearts with the word : As for example ; Psal. 119.6 . They who have respect to all Gods commandments shall never be ashamed , saith the word : But , saith conscience , I desire to know all my dutie to God and man , and to perform all that I know : and therefore I shall not be ashamed . Prov. 11.18 . To him that soweth righteousnesse shall be a sure reward , saith the word : But , saith conscience , I plough up my nature and all the fallow-ground of my heart , and I sow righteousnesse : and therefore to me shall be a sure reward . So , To be spiritually minded is life and peace , saith the word ; But , saith conscience , I am spiritually minded ; my mind is set upon things that are spirituall : therefore I have life and peace . So conscience also judgeth of the state of sinne . Rom. 8.6 . Those that live after the flesh shall die , saith the word : But , saith conscience , my life is led after the flesh and the lusts of it : therefore I shall die . Rom. 8.13 . He that believeth not is condemned already , saith the word : But , saith conscience , I do not believe : therefore I am in the state of condemnation . The word saith , John 3.18 A good tree bringeth forth good fruit , and a corrupt tree bringeth forth corrupt fruit : But , saith conscience , My works and my courses are corrupt and naught : therefore so is my heart . Thus ye see that conscience doth it by reasoning : And this conscience can very well do ; 1. Because conscience hath a very good judgement . It is a very wise and judicious facultie in the soul of man . Some make it an act of judgement . We do not take it so : It is not an act of judgement , but it is a reflexive facultie of the soul having a very good judgement . Whether it be right to obey you rather then God , judge ye , saith Peter , Acts 4.19 . appealing to their own consciences to judge in the point . So that conscience is a facultie of a good judgement . Now if it be judicious , it must needs be able to reason and to argue about our estates , and find out whether they be good or no. It is the judgement of man that is able to argue , and able to hold an argument : We thus judge , saith the Apostle , that if one died for all , then are all dead , 2. Cor. 5.14 . Mark ; His proposition he would prove was , That all the believers in Christ are dead to themselves and alive unto God . Now ye may see how his judgement maketh here an argument ; If Christ died for them all , then they are all dead : but Christ died for them all : therefore they are all dead . Judgement is able to make arguments : and therefore if conscience be a reflexive facultie that hath a very good judgement , it must needs be able to frame arguments , and so make out what our estates are . 2. Because there is naturall logick in every mans conscience : It can frame syllogismes , thus , As many as be led by the spirit of God , are the sonnes of God , saith the word : But , saith a godly mans conscience , I am led by Gods spirit , and I am carefull to follow the leading of Gods holy spirit : therefore I am one of Gods sonnes . And so on the other side . Ye will say , How can a countrey-mans conscience make syllogismes ? It is onely for scholars and such as have studied logick in the schools to make syllogismes . I answer , It is true ; Artificiall logick is onely among scholars . But there is naturall logick in conscience , which doth not stand upon forms . The godly people at Rome were never brought up at Universitie : yet the Apostle telleth them they had logick enough to argue themselves to be dead unto sinne and alive unto God through Christ ; Rom. 6.11 . Likewise also , saith he , reckon ye your selves to be dead indeed unto sinne , but alive unto God through Jesus Christ our Lord . The originall is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exercise so much logick in your selves ; Like good logicians prove your selves to be dead unto sinne and alive to God . So that ye see there is naturall logick in conscience : and therefore conscience is able to frame arguments about our estate , and to inform us what it is .

3. When conscience doth this . III. The third thing I propounded to consider is , When conscience doth ●his . This is a very necessarie point : ●nd indeed so they are all ; but this ●ore especially . I have shewed that ●onscience is able to inform us what ●state we are in , whether of grace or ●ature : but when doth it perform this ? ● answer , I need not so much speak of ●he godly , because they do mark ●onscience . But let me speak of such ●s are foolish , disobedient , serving di●ers lusts , who never had yet the wash●ng of regeneration nor the renewing ●f the holy Ghost : I answer about ●hem ; 1. Their conscience must needs ●ave a time when to do it . I do remem●er my faults this day , saith Pharaohs ●utler , Gen. 41.9 . His conscience did ●nform him ; and there was a time when ●is conscience did inform him . 2. Con●cience would choose a time by it self : ● would inform a wicked man solemn●y and punctually of his rotten and cur●ed estate he is in . I say , it would have ● solemn time by it self for this , if it ●ould have it : but a wicked man taketh ●n order with his conscience that it ●hall not tell him solemnly how it is with him ; neither will he find a time t● suffer it : As it was with Felix ; Whe● his conscience began to grumble against him , when Paul had told him ● righteousnesse and of judgement , h● trembled , his conscience began to stirre and would then have solemnly dea● with him indeed : but he shuffled it o● and would not find time ; Acts 24.25 . Go thy way ● this time , saith he to Paul ; I will hea● thee at a more convenient time . And ● he said to his conscience too . Conscience would take a solemn and set tim● to inform men what their estates an● but men will not suffer them : an● therefore conscience is fain to tak● such sudden times as it can get . Y● will ask , What times be they ?

I answer , First , when conscience interlineth : Conscience interlineth . As for example , in the hea●ing of the word : While men are hearing the word , it may be the preache● preacheth of holinesse , and a wicke● man heareth it ; But I have it not , sait● his conscience . Mark ; his conscienc● interlineth . It may be the preacher i● preaching how desperately careless● men are of their souls , how they look ● every thing more then to them ; ●onscience interlineth , This is my ●se . It may be he is preaching against ●●ulterie ; This sinne I have com●itted , saith a guiltie conscience : or ●gainst rushing upon Gods ordinances ●ithout preparation ; This is my constant ●urse , saith an evil mans conscience . ● may be the preacher is preaching of ●onversion and becoming a new crea●●re in Christ ; This I am yet to seek in , ●ith conscience . Thus conscience in●erlineth : Though the man heareth on , ●●d it may be taketh little to heart , yet ●onscience interlineth a sudden information of his wretched estate . Like a 〈◊〉 bird that flieth by , or like a swift●ot arrow , that is presently out of ●●ght , so it may be a man taketh very ●ttle notice of it . Acts 24.25 . Like the forenamed ●elix : as Paul was preaching of righ●eousnesse and temperance , I have it not , ●ith his conscience ; and of judgement ●o come , What shall I do then ? saith his ●onscience ? Thus conscience interli●ed , and made him tremble on a sudden , like a sudden shivering of a co● or a sudden startle of a man affrighte● and away it was gone quickly . I b●seech you observe your own bosome Do ye not feel this now and then at sermon , when ye heare it ? do not yo● consciences interline our sermons , a● put in parentheses now and the● When ye heare such and such a sin● reproved , condemned , And this is ● sinne , saith conscience : when ye hea● these and these graces commended , An● I never had these , saith conscience : whe● ye heare these and these marks of a ca●nall estate , And these or some of these a● in me , saith conscience ? do not you consciences interline in this manner ▪ As Paul was speaking to the ship-me● concerning God , his conscience di● sweetly interline thus , Acts 27.23 . There stood by me● this night an Angel of God , whose I am , saith his conscience . And as he was writing to the Romanes , Rom 1.9 . God is my witnesse , saith he , whom I serve in my spirit . But do not your consciences interline otherwise with you ? If they do , I beseech you consider it : Your consciences do then truly inform you of your ●●ten estates : listen to them .

Secondly , when conscience falleth a ●oking . Conscience choketh . As for example , in prayer : wicked man prayeth ; But I do not ●●y right , saith his conscience . I humbly ●eech thee , O Lord : Nay , but I do not ●eech humbly , saith his conscience . I ●ire to be sanctified and purged from my ●nes : Nay , but I do not hunger after any ●h thing , saith conscience . I do not con●e ●e my sins right , nor beg for grace right . 〈◊〉 your consciences choke you thus ? ●ow your consciences inform you of ●ur estates . Peradventure ye hardly ●rceive this choking at all : It is done a moment , and it presently ceaseth , ●cause ye are not willing to heare it : ●d therefore it may be conscience doth by sudden flashes . Num. 12.4 It is said the Lord ●●ke suddenly to Moses : so often consci●●ce speaketh suddenly to men , a word ●d away . As David saith of the wic●d , God shall shoot an arrow at them , and ●ey shall be wounded on a sudden : So con●ience shooteth a quick arrow , and it ●oundeth men in the twinkling of an eye , and it is gone . Lord , have m●● upon us , said one : But I should not sa● vainly and in ordinary talk , saith consc●ence . I do not hate this man for his ho●●nesse and strictnesse : But you do , sai● conscience . And so when men are d●fending evil by arguments ; But this false , saith conscience . Thus conscien● choketh on a sudden , and is gone . confesse , generally the men of the wor● mark not these things : They are suc● sudden sparklings of conscience th● men for the most part do not he● them : But these are Gods witnesse● and men shall know one day they we truly informed of their estates by the● instantaneous Items of conscience .

Thirdly , when conscience shooter like a stitch in a mans side . As for example ; Sometimes when men are abo● their callings and their worldly businesse , then cometh conscience like ● sudden stitch in ones side , and giveth them a twitch , O how wordly am I ! saith conscience : Shall I never get this worldly-mindednesse cured ? Many times conscience speaketh while men are working , or playing , or eating , or buying , or ●ling .

Fourthly , so likewise when consci●ce commenteth upon the judgements 〈◊〉 God . Let an adulterer fall sick ; Yea , ●is is for mine adulterie , saith consci●ce . Let a company-keeper be in ●ant of outward things ; Yea , this is my ●unkennesse , saith conscience : Jer. 4.18 . This is ●y wickednesse , my way , my doings which ●ve procured me these things ; this ague , ●is poverty , this shame , this discomfort . ●hus I have shewed you how consci●nce doth inform the wicked of their ●retched estate ; and , when it doth it . 〈◊〉 remaineth now that I speak some●hing of the fourth point .

IV. How cometh it to passe then ●hat so many thousands mistake , and ●re ignorant and deluded about their e●tates ? 4. Why many are deluded about their estate . The reason of this doubt is this ; Seeing conscience is able to inform e●ery one what his estate is , whether it be blessed or cursed ; and seeing also ●hat conscience doth it ; and doth it by ●rgument ; and hath its time when it doth it : a man now would wonder that any should be ignorant of his esta●● when his own conscience doth tell hi● how it is with him . For answer I wil● explain unto you two things : 1. Th● reasons why men are mistaken ; 2. Th● reasons why they are mistaken thoug● conscience inform them .

First , They build upon false ground which are not in Gods word . Som● are so foolish that they build upon onward things , as health , peace , prosperitie , successe , and the like . They prosper , and all things go well with them and therefore sure God is at peac● with them : This is not so ; but they think so though . Some again buil● upon grounds which men of corrup● minds do give them , or which they take from the common opinion o● most , thinking that to be faith and repentance which the most take so to be ▪ or which a teacher fit for their pala●● taketh so to be . On the contrarie side , weak Christians oftentimes mistake themselves by judging their estates to be bad because God letteth them be poor and mean and comfortlesse in the world : Therefore they conclude God is angrie with them , or that they are not that which they seem to themselves to be , because they are so crossed in all outward things . This is the first reason of errour in this kind .

Reas. 2 2. A second reason is the not-right understanding of Gods word : As when men judge of themselves by such places of Scripture as were not intended to be rules and to be of use to such ends as they apply them : as , Whosoever calleth upon the Lord shall be saved , Rom. 10.13 . Hence the wicked may false●y conclude , I call upon the Lord , and I pray unto him ; therefore I shall be saved . And so on the contrarie , a weak Christian who findeth not in himself those degrees of grace which some places of Scripture seem to require concludeth from thence against himself , Therefore I have no grace at all . This is a second ●cause of mistaking .

Reas. 3 3. A third cause is the not trying ●nd examining our own hearts . Some ●re loth to trouble themselves about it : They are loth to think so bad of themselves as that they are in such a course as wherein God will not love them . Nay , they cannot endure that others should discover their hearts unto them : They had as lieve they should shew them the pit of hell as shew them themselves . They look to some common gifts and graces that are in them , such gifts and graces as may be in a reprobate , but they will not think so ; as illumination , knowledge , the gift of prayer , of temperance , &c. These they look to , and these they speak of , though they have reigning lusts within in their hearts : As Jehu ; Come , see my zeal , saith he , 2. Kings 10.16 . He doth not say , Come , see my pride and hypocrisie ; but , my zeal . Jehu looked at his zeal , and so thought he was right . So on the contrarie , weak Christians may sometimes look onely at their sinnes and infirmities , and take no notice of Gods graces that are in them , and so may mistake their own selves , and conclude amisse of their estates . Thus I have shewed you the reasons why men are mistaken about their estates . Now I will shew you the reasons why men are mistaken though conscience do tell them .

1. Because the speeches of conscience in the wicked many times , yea most times , are low speeches . The gnawings of conscience whereby they are told they are in a bad and a damned estate are like the gnawings of a very little worm that a man can hardly feel . Where their worm dieth not : Isa. 66.24 . The word in the originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth a very little worm that breedeth in scarlet , that a man can very hardly see or perceive : so men sometimes do hardly see or perceive the condemning and gnawing of conscience . Again , conscience biteth suddenly , as I told you ; it giveth a little nip , and away : Like a sparrow that flieth by ; it flieth so fast by a mans eye that he can scarce tell whether it be a sparrow or no : So it is not easily perceived whether it be a condemning conscience or no : it giveth such sudden nips , and away , that men seldome take notice . Beloved , there is never a wicked man under heaven , unlesse he be delivered up absolutely to a reprobate sense , but hath a thousand of these sudden momentany nips every day in the yeare . Had he the heart to observe them : ( but he hath not ) he might see his wretched estate , to trouble him , and provoke him to Christ , and to be converted that God might heal him ; I say , had he a heart he might see it : but these nips are so secret and sudden that he doth not . So likewise it is with the godly in regard of true comfort : Their conscience suddenly flasheth in comfort , and they many times do not observe it . As Job speaketh of God , Lo , Job 9.11 . he goeth by me , and I see him not : he passeth on also , and I perceive him not : So doth the Lord go by his children in the sudden flashes of comfort in their conscience , but many times they see him not , perceive him not .

2. Because the devil blindeth mens eyes , therefore they do not see what their consciences do shew them . Ye may reade this of the wicked people in Corinth : 2. Cor. 4.2 . St Paul saith he commended himself and the Gospel to every mans conscience in the sight of God ; that is , He did so preach , and so live , that every mans conscience could not choose but say , Certainly Paul preacheth the truth , and Paul liveth right , and we must live as he speaketh and doeth . He made their consciences say thus , and to tell them they were not right if they did not . But mark what followeth : Some did not see this : Why ? The god of this world , saith he , hath blinded their eyes . So the god of this world blindeth the eyes of the wicked that what their consciences shew them they do not see it nor observe it . So for Gods people ; Though they be in a good and a blessed estate , and their consciences can say it , yet Satan oftentimes hindreth them that they do not perceive their own comfort .

3. Men do not love conscience . We should love conscience better then the dearest friend we have under heaven . We would do much for a friends sake : but we should do a thousand times more for conscience sake : Rom. 13.5 . Obey Magistrates for conscience sake : suffer disgrace , reproches , any thing , for conscience sake . It is better then all the friends in the world . But the wicked they do not love conscience : let conscience speak , they care not to heare it . They will heare friends , but they will not heare conscience . Let their lusts call , and their profits and pleasures call for this and that thing , they heare all : but they love not to heare conscience . Nay , many wicked men are angry to heare talk of it . When Paul had made mention of conscience , Ananias commanded he should be smitten : Acts 23.1 . Men and brethren , saith Paul , I have lived in all good conscience before God untill this day . Smite him on the mouth , saith the high Priest Ananias . He was angry to heare him talk of a good conscience . This is most certain ; men do not love conscience , nor to be curbed by conscience , nor informed by conscience : They had as lieve see the devil as that their consciences should inform them of their estates , and tell them thus and thus they are . They are told rightly , and yet they are mistaken , because they do not love to heare conscience of that theme .

Of a good and bad conscience .

YE have heard concerning the witnesse-bearing of conscience about our estates . The next thing to be spoken of is that welknown distinction of ● Good and a Bad conscience . This di●tinction we reade of in Scripture : Concerning a good conscience see Heb. 13.18 . We trust we have a good conscience . Concerning a bad conscience see Heb. ●0 . 22 . Having our hearts sprinkled from ●n evil conscience . There be both the members . Of the distinction of them both briefly and in order ; and first of a good conscience .

The goodnesse of conscience is two-fold ; naturall , and renewed . Concerning a good conscience 1. The naturall goodnesse of conscience consisteth in those reliques of goodnesse which it reteineth since the creation . Ye know man depraved and corrupted his conscience by his fall : yet there be some reliques left , as reason , and knowledge , and reflexion . I do not mean reliques of any spiritual goodnesse in conscience : For as there is no spirituall goodnesse left in the other faculties of the soul , so neither in conscience . But the naturall goodnesse which I mean is nothing else but the veracity of conscience , whereby it is inforced according to the knowledge it hath to tell the truth . Thus every wicked man hath a good conscience : Their conscience is good in that sense ; their conscience hath this naturall goodnesse , that it telleth them the truth how it is with them . Nay , it is essentiall to conscience to be good in this sense . It is the essentiall property of conscience to speak according to its knowledge . It is the best faculty a wicked man hath : it is better then his mind , or heart , or will . There is more goodnesse in a wicked mans conscience then in any other of the powers of his soul : His conscience speaketh more for God then himself doth , and standeth more for God then himself will . Not but that as all the powers of the soul are desperately corrupted by sinne , so conscience is desperately corrupted as well as any of them : but I speak of the essentiall goodnesse of it , which can never be lost . The de●ls in hell have not lost the goodnesse ● their essence : Nay , their essence is ●etter then the essence of Gods Saints : ●●eir essence must be good because that ● Gods creature ; nay , better then any ●ans essence , because the Lord made ●●em a degree above man . And as man ● a degree above beasts , so angels are degree above man : so conscience is a ●egree above other powers of the soul ● its naturall goodnesse . That consci●ce hath such a naturall goodnesse in it , ●e it in those cursed Scribes and Phari●es , hypocrites , who brought the wo●an taken in adultery to Christ : Their ●onscience was good ; John 8.9 . they were convict●● of their consciences : their conscien●es dealt honestly with them , and told ●hem the truth that they were wicked ●●nners themselves . This is the naturall ●oodnesse in conscience .

2. A renewed good conscience . I ●ll it a renewed good conscience , be●ause when a man is renewed , all the ●an is renewed ; all his mind and the ●pirit of it is renewed , Ephes. 4.23 . That ye may be renewed in the spirit of you mind . If the man be renewed , all th● mind must be renewed ; and therefo●● the conscience must be renewed too for the mind and the conscience ever g● together : nay , conscience is mainly seated in the mind ; and therefore if th● mind be renewed , so is the conscience and if the mind be defiled , so is the conscience . Tit. 1.15 . To them that are defiled is nothing pure , but their minds a● consciences are defiled . Mark ; When the● are defiled , they are defiled together so when they are washed and renewed they are washed and renewed together Now this renewed conscience is eithe● perfect or defective . 1. Perfect . I mea● not perfect in every degree of goodnesse : For so no mans conscience in th● world is perfect : But I mean perfect i● every part and condition of goodnesse 2. A defective good renewed conscience is that which faileth in some conditions of goodnesse . We call it a we● conscience , which is apt to be pollute● and defiled again . 1. Cor. 8.7 . Their conscience being weak is defiled . This is a defective good conscience , a conscience ●ewed , but imperfectly renewed .

I. To a good conscience A firm conscience that is ●ndly renewed five things are neces●●●y .

● . Knowledge of Gods will , and ●t which doth follow the true know●●●ge of his will , namely true humilia● and fear . By nature the conscience ●lind and sturdy and venturous ; and ●●●refore it is necessary that it should be ●ghtened to understand the will of ●d and to presse it : and again it is ne●●●sary that the heart should be hum●d , or else it will not stoop to Gods ●l : and it is necessary also that this ●y fear should fall upon the heart , ●t it may not dare to transgresse . St●●●ter being to speak of a good consci●●ce , premiseth all these as necessarie ●●●reunto : First he adviseth that Chri●●●●ns have knowledge to be able to give ●●ason of the hope that is in them ; and ●n that they should have meeknesse and 〈◊〉 , for to do it : 1. Pet. 3.15 , 16. with meeknesse and ● , saith he , having a good conscience . ●●rk ; Knowledge and meeknesse and fear are required to make a good conscience ; without them the conscienc● cannot be good . By nature we are al● blind , and stubborn , and fearlesse of sinning : and therefore till we be cured o● these evils , our consciences cannot be good .

2. The second thing is a watchfulnesse and warfare against sinne : Thi● is required too to a renewed good conscience . By nature we are drowsie , and carelesse , and secure , and do not stand upon our guard to wage warre against our lusts and the desires of our flesh ; and so long our consciences can never be good : and therefore this spirituall watchfulnesse and mainteining warre against sinne is required to the having a good conscience : That thou maist warre a good warrefare , saith Paul to Timothie , having faith and a good conscience , 1. Tim. 1.18 , 19. Some who seemed to have a good conscience , because they did not maintein this holy warfare against sinne and the flesh , they have lost it : Therefore this is another requisite required to a good conscience .

3. The third is tendernesse of conscience . By nature our hearts are seared , ●nd dead , and unclean : and therefore we must get us tender and pure hearts ●f we would have good renewed consciences . The end of the commandment is ●ove , out of a pure heart and good conscience ●nd faith unfeigned , 1. Tim. 1.5 . See ●ow the Apostle compoundeth them ●ogether , a pure heart and a good consci●nce . We must get our hearts purged ●nd quickened , that they may be sensible of the least evil ; and then our consciences will be good and be as a bridle to hold us from evil . A hard heart and a good conscience can never stand together .

4. The fourth is the cleannesse of conscience by the washing of Christs bloud . This is the main and the principall of all : Yea indeed the bloud of Christ is the sole and onely cause of a good conscience . I would not be mistaken : I named indeed other causes ; Knowledge , and Humbling , and a holy Fear , a Combat against sinne , and Tendernesse : but I do not mean as though a good conscience were part beholding to them and partly to Chri●● bloud : For it is wholly and onely b●holding to Christs bloud for its goo●nesse ; his bloud is the onely price of ● But my meaning is this , That thoug● Christs bloud be the one onely cause ● redemption , yet in the application of r●demption the Lord useth all those fo●● named graces while he applieth it ● the conscience . Therefore this now 〈◊〉 adde ; The washing of Christs blou● this is chiefly required to the goodnes●● of conscience . We have two places o● Scripture to prove it : The one , Heb. 9.14 . How much more shall the bloud ● Christ purge your consciences from dea● works ? It is that onely can do it . Th● other text is 1. Pet. 3.21 . The answer of 〈◊〉 good conscience towards God by the resurrection of Jesus Christ . Where the Apostle first giveth this title to a renewed conscience , to be called a good conscience ▪ Secondly , he nameth the cause that maketh it to be good , the power of Christs resurrection : When the resurrection of Christ Jesus is powerful● upon us , then conscience becometh good .

5. The fifth is quietnesse . By nature ●othing is so fierce and violent , if it be ●nce awaked , as conscience is : O it is ●nspeakably furious . Thus is consci●nce by nature : and therefore it can ne●er be good untill we get it appeased with the assurance of the pardon of our ●innes , and so true peace and comfort ●stablished in it . This is the reason why ●he Scripture joyneth a good consci●nce and faith so often together : as ● . Tim. 3.9 . Holding the mysterie of faith ●n a pure conscience . It cannot be a pure or good conscience if faith be not held ●n it . As long as the conscience is not ●nderpropped by faith , the conscience must needs be in a wildernesse : Perhaps my sinnes are imputed unto me ; perhaps ●hey are pardoned : Perhaps they are cover●d , perhaps not . As long as the conscience lieth under these uncertainties , it cannot be firm and foundly good indeed : therefore we must labour for assurance of pardon by faith . Thus much of a good renewed conscience that is perfectly and soundly renewed .

An infirm conscience II. Secondly , There is a good conscience renewed but not soundly renewed , very much as yet defective and imperfect . The former conscience is called conscientia firma , a firm conscience : This is called conscientia infirma , an infirm conscience . Rom. 15.1 . We that are strong ought to bear the infirmities of the weak . This infirm conscience is a good conscience too , and renewed , but cumbred with sundry imperfections ; which in processe of time by growth in grace are , for the most part , conquered in the godly . True faith is required unto this : For the Apostle calleth such an one a brother in Christ , one that hath this infirm conscience : Rom. 14.21 . It is good neither to eat flesh , nor to drink wine , nor any thing whereby thy brother stumbleth . And we must not set such an one at nought Tush , what care I for him ? I know I may lawfully do thus : and this is my Christian liberty ; and shall I lose it for him , because of his conscience ? Nay saith the Apostle , Rom. 14.10 . Why dost thou set at nought thy brother ? Mark ; The Apostle counteth such an one a Christian brother , and not to be set at nought : and therefore this is a good conscience too , differing as much as white from black from such consciences as are weak through superstition of mind and through pride of heart because they will not be otherwise , or through affected ignorance because they love not to be better informed . These weak consciences are wicked ; I speak not of these : I speak of a good conscience , a conscience renewed , but renewed imperfectly , having yet sundry defects and imperfections . The imperfections of it are

1. Imperfection of knowledge . It doth not yet soundly and clearly understand what is lawfull and what is pure , and what is by Christian liberty indifferent . Paul saith , Rom. 14.14 . I know and am perswaded by the Lord Jesus , that there is nothing unclean of it self : but to him that esteemeth any thing to be unclean , to him it is unclean . He speaketh of things that are indifferent : The Apostle had knowledge : but there were others who did not know this ; O I may not eat this meat ; I may not play at bowls , or use any other recreation : I should sinne if I should , &c. This is one weaknesse in this kind of conscience , weaknesse of knowledge .

2. The second imperfection is to be grieved where it needeth not be grieved : As when it seeth other do that which it self through mistake doth judge to be evil , it is apt to be grieved and troubled to see it ; Rom. 14.15 . If thy brother be grieved with thy meat , now walkest thou not charitably . It may be thou thinkest it lawfull to eat such meat ; but he thinketh otherwise , and so is grieved to see thee eat . This is another imperfection in this conscience , to be grieved and offended without just cause .

3. A third imperfection is in judgement : It is apt to judge and condemn another mans liberty : 1. Cor. 10.29 . Why is my liberty judged of another mans conscience ? He speaketh of a weak conscience . It is apt to be judging and condemning my liberty , saith he ; but why so ? This is a fault and an imperfection indeed ; O such an one sinneth , he doeth so and so : yet it may be the thing is not unlawfull , but a weak conscience is apt so to judge it , and to condemn him that doeth it . Let not him that eateth despise him that eateth not : and let not him that eateth not judge him that eateth , Rom. 14.3 .

4. A fourth imperfection is this : A weak conscience is apt to be misled . So the Apostle intimateth ; Take heed lest by any means this liberty of yours become a stumbling-block unto them that are weak : for if any man see thee who hast knowledge sit at meat in the idoles temple , shall not the conscience of him that is weak be emboldned to eat those things which are offered to idoles ? and through thy knowledge shall thy weak brother perish for whom Christ died ? 1. Cor. 8.9 , 10 , 11. Where ye see that weak consciences are apt to be misled . The reason is this , Because when they see others whom they know to be more learned and judicious then themselves to do so and so , that may soon tempt them to do it though their conscience be against it .

Vse 1 The first use is this ; If any have weak consciences let them labour to strengthen them . Ye see what imperfections are in a weak conscience ; how apt it is to be offended and to judge other mens liberty , how prone to misleading : therefore let every good soul labour to be strengthened .

Vse 2 The second use is this ; Those that be strong must be carefull that they offend not the weak . Though they do believe such and such Christian liberties they have , yet if they know the use of them will offend their weak brother , they should be carefull to abstein . Rom. 14.13 . Let no man put a stumbling-block or an occasion to fall in his brothers way .

Vse 3 Thirdly , if it be such a sinne to sinne against the conscience of the weak , then what a sinne is it to sinne against the conscience of all that are godly , whether weak ones or strong ones ? Ye who walk after the flesh , and can have disorders in your families , and vanity in your mouths , and apparent corruptions in your lives ; Ye who can drink and be drunken and keep company and prophane the Lords dayes ; ye offend the consciences of all that are godly : it is a grief to their souls to see it . Let me tell you ; It is a sinne to be wicked however , and the high-way to hell : but to be wicked when ye have godly neighbours about you , your sinne now is double : For as you offend God , so you offend them too . Ye may remember what Christ saith , Whosoever offendeth one of these little ones which believe in me , it were better for him that a milstone were hung about his neck , and that he were drowned in the depth of the sea , Matth. 18.6 . Ah ye vile wretches ! ye little imagine what fearfull vengeance ye pull on your own heads : It were better for you that a milstone were hung about your necks , and ye thrown into the sea , then that ye should offend one of these little ones . Ye may call them what ye will ; call them puritanes , precisians , uncharitable people , censurers ; ye may call them as Satan teacheth you to call them : but it is certain , it were better a milstone were hung about your neck , and ye thrown into the sea , then that ye should offend any one of Christs little ones : The Lord open your eyes that ye may repent and believe the gospel your selves and be saved .

4. Lastly , be exhorted , brethren , to labour after a good conscience . How excellent a thing is it that hath so many good ingredients ! Illumination is one ingredient , and Faith is another , and Tendernesse another , and Purenesse another , and Quietnesse another , and the Bloud of Jesus Christ another . It is like Aarons composition , which smelt sweetly when he went into the sanctuarie : It is compounded of excellent conditions , such as smell swee● when we come before God : the Lord loveth that such should come nea● him . We may come with assurance t● speed if we come with a good conscience ; Heb. 10.22 . Let us draw near with assurance o● faith , having our hearts sprinkled from an evil conscience . Mark ; we may draw near with assurance if we come with t● good conscience . It will comfort us in all troubles , and support us in all dangers : It maketh us happie : nay , there is no happinesse without it . It will make us with quietnesse and contentednesse of spirit undergo whatever it shall please God to lay upon us . How can they want comfort that have this ? It is a spring of comfort within them . This will remain with us when all other comforts will forsake us : When friends fail , and estate faileth , when credit and health and strength and all fail , then a good conscience , if we have it , will speak peace to us , yea and it will effect it in us , comfort us , and fasten comfort upon us . Friends may speak words of comfort and peace to us ; but it may be we are not able to receive it : the minister may preach peace ; but it may be we are not able to take it : But a good conscience speaketh peace and effecteth it ; it doth not onely speak it but it putteth it into our hearts . It proppeth us up in all miseries , in sicknesses , yea in death it self . A good conscience then maketh us hold up our heads when all the world shall be confounded : A good conscience will bear us out against the King of terrours : It is onely a good conscience that can look death in the face , 1. Cor. 15.55 , 57. and say , O death , where is thy sting ? thanks be to God who giveth us victorie through our Lord Jesus Christ . Yea , at the day of judgement , when the whole world shall be burning before us , when the great men of the world who go in silks and scarlet and broidred hair shall fear and shiver as a reed shaken with the wind , this will make us with boldnesse undergo the terrour of it . This will make us happie in all our distresses : When crosses pelt us , and sicknesse paineth us , and death attacheth us , we are happie men . What if we have the tokens of Gods wrath upon our bodies so we have the marks of his love upon our souls ? What outward calamitie soever happeneth to us , yet if we have this good conscience we are happie . O then let us labour to get it by faith and a holy life . If we would be safe in the floud-time , in the day of Gods wrath , we must be busie now about the ark , we must provide beforehand for it : Nothing but this ark will save us in the deluge of Gods anger . It is in vain to trouble our selves about other things : Jubal was a merrie man ; Gen. 4.20 . he made pipes and organes : Jabal built tents ; others planted vineyards : but Noah provided his ark . Many desire comfort in sicknesse , in death ; but they do not provide for it beforehand : They look after their sports or businesses in the world ; but this ark is neglected , this good conscience , without which all mens labour is vain . Be they what they will be , in never so much credit and esteem , they are yet most miserable when troubles and afflictions come on them , as one day they shall and shall not tarrie ; then all their comforts will forsake them : When death looketh them in the face , then their hearts die within them . How full of pride and haughtinesse soever they were before , yet when they come to die , if their consciences be awaked , they will with Saul fall down to heare the name of death , 1. Sam. 28.20 . and no spirits be left in them . Nay , if we want a good conscience when we lie on our death-beds , & desire good people to pray for us , Good sir , I beseech you let me have the benefit of your prayers to God for me : Alas , if thou hast not a good conscience , all the prayers under heaven will not help thee . See Heb. 13.18 . Brethren , pray for us : for we trust we have a good conscience . Mark ; The Apostle telleth them they may pray for him with comfort , because he had a good conscience . As if he had said , If we had not a good conscience , it were in vain for you to pray for us . If ever God heare the prayers made for us , we must have a good conscience . Those that have not this good conscience shall never enter into the kingdome of heaven : Though they had Moses , Daniel , and Job to pray for them , yet all their prayers could not help them in the time of their distresse .

The bond of conscience .

NOw we must look back unto the foure propositions which at the beginning I observed in the text I am upon ;

1. That there is in every man a conscience .

2. That the light which directeth conscience is knowledge .

3. That the bond which bindeth conscience is Gods law .

4. That the office of conscience is to bear witnesse , to accuse or excuse .

I have in the handling of these a little altered the method , and spake of the two first and the last . Now followeth the third , and that is consciences bond , which is Gods law : which shew the work of the law written in their hearts , &c. It is onely the work of Gods law that it beareth witnesse of , that it accuseth or excuseth for : The bond of conscience is Gods law . The law of God is consciences bond . Neverthelesse we must here distinguish : The bonds of conscience are either primarie & supreme , or secondarie and relative .

1. The primarie and supreme bond of conscience is onely Gods word and law : that onely is the supreme bond of conscience : There is one law-giver , Jam. 4.12 . who is able to save or to destroy : who art thou that judgest another ? that is , There is but one supreme law-giver to bind the consciences of men , and that is God . And the reason is given , Because it is God onely who is able to save and to destroy . As if he had said , God onely hath power over life and death , either to save a man for ever , or destroy a man for ever , and to judge a man according to all that he hath done : and therefore he onely can make laws to bind the consciences of men .

2. Now the secondarie or relative bond of conscience is , when others who have authoritie from God bind conscience to this or that . I call this a relative bond , because it is onely in relation to the authoritie of God . For though men cannot challenge any doings or omissions contrarie to their law to be sinnes , yet if they have authoritie from God to command any thing , then they become beams and parts of Gods law , and do by vertue of that bind a mans conscience .

This relative bond of conscience is twofold . First , other men may bind our consciences ; as magistrates , and masters , and parents : who though they cannot bind conscience as they are men , yet when they have authoritie from God , their commands have Gods seals upon them , and do bind , I say , in relation to Gods law , which biddeth us obey them ; Rom. 13.5 . Ye must needs be subject , not onely for wrath but also for conscience sake . The Apostle there speaketh of Magistrates ; and he telleth us that their laws bind our consciences in relation to Gods , and therefore we must be subject unto them for conscience sake . Thus others may bind our consciences . Secondly , we our selves may bind our own consciences ; and that is by vows which we make unto God , or by our promises which we lawfully make unto men . The vows which we freely make unto God , these bind conscience to keep them : Numb . 30.4 . the vow of a woman is called the bond wherewith she hath bound her soul . Mark ; she bindeth her soul and her conscience with it . So the promises which we lawfully make unto men , these also bind conscience : For though before we promise it was in our own power , yet when we have promised we have bound our own consciences to the performance , because there is Gods seal upon it ; Gods law commandeth us to be true of our words . These are relative bonds , bonds onely in relation to Gods law : Gods law is still the supreme bond of conscience . I will handle that first .

The law of God the prime bond of conscience . I. The law of God whereby he willeth and commandeth and forbiddeth this or that in his word , this is the main bond of conscience : When this bindeth it , nothing else can loose it ; and contrary , if this loose it , nothing else can bind it . It so bindeth conscience as the observing or violating of it is that which maketh conscience clear or guilty before God . This is it which maketh a man a debtour ; Rom. 1.14 . I am a debtour , saith Paul , both to the Grecians and to the Barbarians : that is , I am bound in conscience by Gods command to preach the Gospel unto both . This is it that denominateth a man to be bound : Acts 20.22 . I go bound in the spirit unto Jerusalem ; that is , I knowing it to be Gods will am bound in conscience to go . This is that which layeth a necessity upon a man ; A necessity is laid upon me to preach ; 1. Cor. 9.16 . i. I am bound in conscience by Gods word so to do . This is that which layeth a kind of enforcement upon men ; Acts 4.20 . We cannot but speak the things which we have seen and heard ; that is , If we should not , our consciences would flie in our faces : We are bound by Gods will to do so , and our consciences lay a charge upon us that we cannot go against it . The onely will and word of almighty God is that which supremely bindeth conscience .

1. Because God onely knoweth the heart ; he seeth our thoughts , Reasons and he onely can reach to the secrets of our spirits ; and therefore he onely can bind our conscience . For who else can tell whether we make conscience of a thing yea or no ? perhaps we do , perhaps we do not . Nor man nor angel can tell certainly : but God knoweth certainly , ●nd he onely ; and therefore he onely ●an bind our consciences . When the Lord doth command or forbid , the conscience is privy that God seeth it ; and herefore now it is bound . The word of God is quick and powerfull ; Heb. 4.12 . it pierceth even to the dividing asunder of soul and spirit , and is a discerner of the thoughts and intents of the heart . This bindeth a mans thoughts and intentions ; he cannot be free in these things : and the reason is given by the Apostle ; vers. 13. All things are naked and open to the eyes of him with whom we have to do . As if he had said , We are conscious of Gods all-seeing power ; he seeth our hearts and our thoughts and all that is in us : and therefore his word doth bind us , yea it bindeth all our secrets : we cannot think a vain thought but our conscience will crie guiltie before God , because our conscience doth know that God knoweth all . Besides , the conscience cannot fear any law but onely Gods law . Ye know when conscience is once in a doubt , it is fearfull , and beginneth to ask questions with it self , May I do this ? or may I not do it ? 1. Cor. 10.27 . asking no questions for conscience sake . The conscience when it doubteth useth to ask questions . Now this supposeth the lawgiver to be able to see it : otherwise the conscience would not be thus afraid , if it were onely the commandment of a creature , that could not search the heart . So that here ye see one reason why Gods law is the supreme bond of conscience ; Because no eye can see it but Gods .

2. Because God onely hath power over conscience : It is his commandment onely that maketh any thing sinne or not sinne unto us . Augustine defineth sinne to be A thought , or word , or deed , or lust against the commandment of God . Psal. 51.4 . Against thee , against thee onely have I sinned , saith David . He saith he had sinned onely against God . Why ? you will say , he sinned also against man : Did not he commit adulterie ? that was a sin against Bathsheba : and murder ? that was a sin against Vriah . True , he sinned against man relatively , in relation to the commandment which saith , Thou shalt not injure thy neighbour : but primarily and principally the sinne was against God . Conscience is like the kings servant , whom none can arrest or attach without leave from the king : so no man can bind conscience without leave had from God : for conscience is onely subject to his power : he onely hath power over conscience .

3. Because conscience is Gods book . Now no creature can adde to Gods book or diminish from it . Ye may remember that dreadfull anathema at the end of Gods book ; Rev. 22.18 , 19. If any man shall adde to this book , God shall adde to him the plagues that are written in this book : And if any man shall diminish from this book , God shall take away his part out of the book of life . Now conscience is also Gods book wherein his law is written . Nay , conscience is called Gods law : For it is said , Rom. 2.14 . that when the Gentiles which have not the law do the things conteined in the law , they having not the law are a law unto themselves : that is , Their conscience is Gods law unto them . Like as the Bible conteineth Gods law for us Christians , so did their consciences contein the law of God to them : yea , to us Christians much rather : For we are not to let Gods law be written onely in our Bibles , but we must get it written in our consciences : our consciences are to be Gods books wherein his laws are to be written . And therefore if it be a sinne to adde a new law in the materiall book to bind men , then it must needs be a sinne for any creature to put a new law into conscience , which is the spirituall book of God . It is God onely who can write laws in this book : his book is above all the laws in the world ; and none but God can put in and put out : and therefore none but he can bind conscience . I speak still of this absolute , & supreme bond of conscience : For Magistrates may bind relatively ; but not as they are their laws , but by the law of God before made . Thus ye see the necessity of this truth , That Gods law is the absolute and supreme bond of conscience .

Vses .

Vse 1 1. This serveth to direct Ministers how to convince the consciences of their people . If Ministers desire to work upon their hearers , they must speak to the conscience ; they must shew them Gods authority , that it is Gods will and Gods command . Tell conscience never so much , that we should do thus or thus upon other grounds and inducements , it starteth not at that , except it be convinced by the word of God that it is Gods will , the commandment of the great God of heaven , the God of the spirits of all flesh , who will look for our obedience : This maketh conscience to startle , this affecteth it and bindeth it . St Paul when he said that he approved himself and his preaching to mens consciences , 2. Cor. 4.2 . what followeth ? If our Gospel be hid , it is hid to them that perish , &c. As if he had said , This maketh all the world to startle , except they be reprobates and men delivered over to Satan . It is easie to see what ministerie affecteth most and doeth the most good in the hearts of the people , namely that which bringeth the clearest voice of Gods Spirit calling to obedience and binding the conscience . They can heare with ease and great pleasure the sermons of those whose doctrines are stuffed with humane discourses . Learning and policie never pierce conscience . Nay , let carnall preachers preach never so much against peoples sinnes , they can make a sport of it , though they heare their sinnes with humane learning declaimed against . When the preacher doth not clearly preach the Lords voice , though he rip up sinne , yet if it be not in the demonstration of the Spirit of God , and shewing his clear authority , the heart will not be affected . Conscience knoweth when it is bound , and when it is but dallied and jested with : And therefore if Ministers desire to have their ministerie work upon the hearts of their people , they must shew them Gods authority , and confirm it by his word , and let them see that it is the commandment of the Lord , that which will one day judge them . Let him know , 1. Cor. 14.37 . saith Paul , that the things that I write are the commandments of the Lord . It is the Lord of heaven and earth that biddeth thee yield , and commandeth thee to give over thy base lusts : It is he in whose hands thy breath is ; thou hadst best be obedient . I tell thee , thy conscience observeth it ; and if thou wilt not obey , it will rore like the roring of the sea one day against thee , and sting thee like a scorpion . The things that thou hearest , know thou that they are the commandments of God : and if thou disobey , thou dost disobey not men but God .

Vse 2 2. Is it so that the word of God onely is the supreme bond of conscience ? Then this teacheth us to have an eye to Gods word in that which we do , if we would satisfie conscience . I say , have an eye to Gods word : not onely to do that which it may be is in Gods word ; conscience counteth that to be nothing : but to have an eye to Gods word . Conscience will not be satisfied with any obedience that we do if we have not an eye to Gods word . Whatever we have an eye to besides , conscience knoweth it is nothing , if in all we have not an eye to the commandment of God : Though we do obey it , conscience looketh upon it as if we did not obey it . It is onely Gods commandment and authority that bindeth conscience : and therefore nothing satisfieth conscience unlesse we have an eye unto that . If we do not aim at Gods will in doing what we do , conscience counteth our obedience as no obedience at all . As for example ; Ye that are husbands , ye love your wives : but is it because God commandeth it ? It may be ye love them because they love you , or because your affections are to them : Alas , this is nothing : Pagans and reprobates can do so . But do ye aim at the doing of Gods will , who commandeth you ? O say you , The Lord doth command me , and I do it . What of that ? Do ye look at his commandment when ye do it ? If not ; be humbled , and know ye must get grace to do so , or ye are not obedient to God , neither will conscience set it down for obedience . Ye that are servants , ye serve your masters : but do ye aim at Gods will ? thus , O the Lord hath commanded me to be faithfull and painfull in my service . Doth your soul look to this ? It may be ye serve them because they are kind , and because they pay you your wages , and the like : This is nothing to conscience : conscience looketh at the commandment of God ; and if your souls do not aim at the commandment of God , it wil not satisfie conscience . Ye that are neighbours , it may be ye love one another , and be friends one with another : but doth your soul look at Gods commandment ? is it because God hath commanded us to love one another ? People seldome aim at God in these cases : They are friends with their neighbours : why ? Their neighbours are friends with them . But they do not trouble their thoughts to aim at Gods commandment in it . Let me tell you ; Conscience will not count this obedience : For conscience feeleth no bond but Gods word : and if ye do not look at that , it is no obedience with conscience ; conscience will never acquit you or absolve you for this ; it accounteth of this obedience as no obedience at all . See 1. Cor. 10.25 . and so forward . There the Apostle handling that question of conscience , at last concludeth , Whether ye eat or drink or whatsoever ye do , do all to the glory of God , vers. 31. Let your hearts look at that , and aim at that ; in whatsoever ye do still look at God : all is lost with conscience else . Though ye eat never so soberly , and drink never so moderately , pray never so duly , conscience counteth it all nothing if ye do not look at God : It is God onely & his word that doth bind it ; and it will never give a discharge except your hearts look at him .

Vse 3 3. This serveth to confute our Antinomists , such as say the law of God bindeth not the conscience of the regenerate . Ye see here that the law of God bindeth the conscience : and therefore if the regenerate have any conscience at all , ( as certainly they have the best conscience of all men ) then it must needs bind their conscience . From what Christians are freed . We confesse the conscience of the regenerate is freed from many things by Christ . First , it is freed from the yoke and bondage of the ceremoniall law , Gal. 5.1 . Stand fast in the libertie wherewith Christ hath made us free , and be not entangled with the yoke of bondage . Everie mans conscience is freed from that yoke of the ceremoniall law , because it ended in Christ . Secondly , the conscience of the regenerate is freed from seeking justification by the deeds of the law . Indeed the first covenant was by the works of the law ; He that doeth them shall live in them : But the second covenant speaketh better things ; He that believeth shall be saved . It is true , if God had not sent his Sonne , we must have sought justification by the works of the law : Though it were impossible to find it by reason of our sinnes , yet conscience was bound that way . But now that Christ Jesus hath sealed up a new covenant in his own bloud , conscience is freed from that former : Rom. 3.28 . Therefore we conclude , that a man is justified by faith without the deeds of the law . For though justifying faith never be without the sincere doing of the law , yet the deeds of the law have no influence into justification : Conscience is freed from seeking justification thereby . Thirdly , the conscience of the regenerate is freed from the rigour of the law . They are bound in conscience to use the law as a rule of their life , and in sinceritie to obey it ; but are not bound by the gospel to the rigour of it : that they are freed from ; Rom. 6.14 . and so they are not under the law but under grace . I grant that all carnall people , who are yet out of Christ , do all lie under the rigour of the law : and as long as they submit not to Jesus Christ , nor get into him , they are bound in conscience to keep it , though they cannot : They cannot sinne in one tittle , but conscience will condemne them before God . They shall be condemned for every vain thought , for every idle word , for every the least sinne , for every the least lust , for any the least omission of good . They lie under the rigour of the law , and they are bound in conscience to keep it , and they shall be countable for every transgression , because they are under the law . But the conscience of the regenerate is free from this rigour , because they are under grace , and therefore they are delivered from the law : Rom. 7.6 . The Lord hath delivered them by the body of Christ ; and therefore they are not bound by the gospel to all that obedience that the law in rigour requireth . Fourthly , the conscience of the regenerate is freed from the curse of the morall law . For though the law doth condemn , yet their conscience needeth not fear it , because they are in Christ : There is no condemnation to those that are in Christ Jesus , Rom. 8.1 . which walk not after the flesh but after the spirit . Indeed those that are not regenerate , not ingraffed into Christ , they are still in the mouth of the gunshot : the law doth condemn them , and they have no shelter , and their conscience is bound by it ; and they shall find one day that by it their conscience will condemne them to hell . It may be now for the present their conscience is quiet , and they choke it , and so it letteth them alone : yet they are condemned in conscience , and one day they shall find it . But the regenerate are by Christ freed in conscience from all this condemnation . Thus farre we grant .

But the Antinomists Antinomists . and I know not what Marcionites would have more . They cannot abide to heare that a regenerate person is bound to any sincere obedience to Gods law as the rule of their life : They crie out against the morall law as once the Babylonians did against Jerusalem , Down with it , down with it , even to the ground : O ye do not preach Christ if ye talk of the law . Beloved , these are drunken opinions , fitter to be preached among drunkards and Epicures and monsters then among the peculiar ones of God . The law of God doth bind the conscience of all the people of God , so that they are bound to make it a rule of life . Nay , the Scripture calleth it Christs bond whereby he bindeth his people to him : Psal. 2.1 , 2 , 3. The kings of the earth set themselves , and the rulers take counsel together against the Lord and against his Anointed , saying , Let us break their bonds , and cast away their cords from us . Tush , we will not be tied by his laws , nor be so precisely strait-laced with such commandments as these . Here the laws of the Lord are called bonds and cords : Gods people are bound to him by them : But the wicked they stand out and refuse to be bound . Now if the law be called a bond , I pray what bond is it , but of conscience ? It is not a bond like a prisoners fetters , to be put about their legs : This is a spirituall bond , that bindeth the conscience . But let me prove it to you by arguments . There be sundrie arguments to prove it .

Arguments , That Gods law bindeth the conscience of the regenerate . Arg. 1 First , That which hath power to say to the conscience of the regenerate , This is thy dutie , and this must be done , that bindeth the conscience : But the law of God hath power to say thus to the conscience , This is your dutie . Who can tell better then Christ ? When ye have done all these things that are commanded you , Luke 17.10 . say , We are unprofitable servants ; we have done that which was our dutie to do . Mark ; He speaketh of Gods law , things commanded : now the law is nothing else but a catalogue of those things that God hath commanded us . When ye have done all these things , saith our Saviour , know it is your dutie . Here ye see the law hath power to say to the conscience , This is your dutie . But ye will object , We are under faith ; and do ye tell us of law ? I answer , as Chrysostome answereth out of Paul , Rom. 3.31 . Do we then make void the law through faith ? God forbid : Yea , we establish the law . See how the Apostle doth abhorre this thought : God forbid , saith he . As if he had said , Farre be it from me to teach such an abominable doctrine : No , no ; we establish the law . Heare what Christ saith himself , Think not that I am come to destroy the law : I am not come to destroy , but to fulfill it . O thought some , If we believe in Christ , then we hope we shall have done with the law . No , no , saith Christ ; ye shall as soon pull the heavens and the earth out of their place as disannull one tittle of the law .

Arg. 2 Secondly , That which hath this authoritie that the breach of it is a sinne , bindeth conscience : but the law hath this authoritie , that neither regenerate nor unregenerate can transgresse it but they sinne : therefore the law bindeth their consciences . For the regenerate and all are bound in conscience to take heed of sinne : 1. John 3.4 . Whosoever committeth sinne transgresseth also the law . David was a regenerate man ; yet when he had defiled Bathsheba , I have sinned , saith he . Joseph was a regenerate man ; yet confesseth , if he should transgresse the Lords commandment , he should sinne : How shall I do this great wickednesse , and so sinne against God ? But ye will object , This is old testament . What of that ? I hope you will not take up the old damned heresie again of the Cerdonians , and Cainites , and Apellites , and Manichees , and Severians , and other such cursed hereticks condemned by the Church of God : Their heresie was , To hedge out the regenerate from the old testament . And St Augustine proved it against them , That the morall law of God was ever the rule of obedience , and shall so continue with the gospel to the end of the world ; and every transgression thereof is sinne . The breach of the ceremoniall law was a sinne once ; but now it is not : because once it bound the conscience ; now it doth not : But the breach of the morall law is still sinne : therefore still it bindeth the conscience . Do ye not remember what St James saith now under the Gospel ? he presseth it yet on mens consciences : He that said , Jam. 2.11 . Do not commit adultery , said also , Do not kill . Now though thou commit no adultery , yet if thou kill , thou art become a transgressour of the law . And though ye may call it a law of liberty in what sense ye please , yet he telleth you , Ye had best look to your words and deeds : for ye must be judged by this law of liberty : So speak ye and so do as they that shall be judged by the law of liberty .

Arg. 3 Thirdly , That which being observed doth cause the conscience of the regenerate to excuse , and being transgressed to accuse , that bindeth their conscience : ( For what else do you make binding of conscience but this ? ) But the law of God being observed doth cause the conscience to excuse ; being transgressed , to accuse ; In many things we sinne all , saith the Apostle . Mark ; Our consciences do accuse us : as we do sinne in many things , so our consciences do accuse us when we do so . I am a sinfull man , saith St Peter , Luke 5.8 . His conscience did accuse him of sinne .

Arg. 4 Fourthly , That which is the condition of Gods covenant of grace bindeth the conscience , yea of the regenerate : but sincere obedience to Gods law is a condition of Gods covenant of grace . See Luke 1.72 . To remember his holy covenant , and the oath that he sware that he would give us , That being delivered out of the hands of our enemies we might serve him without fear in holinesse and righteousnesse before him all the dayes of our life . Mark ; Sincere and universall obedience is a condition of the covenant of grace , not onely for a manifestation to our selves that we are truly justified ; as these upstart patritians do hold : but it is the condition of the covenant of grace . Every covenant hath its conditions annexed ; and therefore it is called the book of the covenant , Exod. 24.7 . the words of the covenant , Exod. 34.28 . the tables of the covenant , Deut. 9.11 . The reason is this ; Because when a covenant is made , the conditions are put into a book or a table and expressed in words . Onely here is the difference between the first covenant of works and the second covenant of grace : Both have conditions ; but here , I say , is the difference ; In the one grace giveth the covenant , and grace giveth the condition of the covenant ; but a condition is annexed though : Now hence we may argue , ( and none but enemies to the Gospel can denie it ) If the covenant of grace do bind a mans conscience , then certainly the condition of the covenant bindeth a mans conscience too : But the covenant of grace bindeth the conscience of the regenerate ; and therefore the condition of it bindeth . If you ask , What is this to obedience ? the answer is , That obedience is the condition of the covenant of grace , as the forenamed Scripture expresseth , Luke 〈◊〉 72. Thus ye see the law of God bindeth the conscience of all the regenerate . This is the third use .

Vse 4 4. Hath the word of God supreme power to bind conscience ? Then hence we may learn , that no creature can dispense with it , nor free conscience from guilt when a man transgresseth the word . What a damned usurpation is it in the Pope to offer to dispense ? The Canonists say he may dispense de praceptis veteris & novi testamenti . ( They are their own words . ) he may dispense with the commandments of the old and new testament . He dispensed with king Henry the eighth , and undertook to free his conscience from guilt though he married his own brothers wife . Azorius the Jesuite reports it . Gregorie the second undertook to free subjects from being bound in their consciences to keep their oathes of allegeance to Leo the Emperour . O these are damned aspirings ; and they plainly declare him to be Antichrist , who exalteth himself in this manner . The word of God is the supreme binder of conscience : And therefore not all the Angels in heaven can dispense with one idle word . Psal. 119.89 . For ever , O Lord , thy word is settled in heaven . Gods word is settled for ever in heaven , and therefore ye may assoon remove the heaven from its place as one tittle of the word from binding conscience . Doth the word say thus or thus ? thou hadst best do it : If thou wilt not , all the whole world cannot help thee ; thy conscience will condemne thee at the day of judgement without remedie . Hath the word convinced thee of thy sinnes , and made thy conscience say , I am a sinner , and am guiltie before God ? I tell thee then , Thy conscience is bound , and all the world cannot loose it . But hast thou been humbled and emptied of thy self , and doth the word pronounce pardon of thy sinnes in Christs name , that thy conscience can say , The Lord speaketh peace to my soul ? I tell thee , Thou art loosed , and nor hell nor devil nor sinne nor flesh nor any thing can bind thee . Ye may see the power of Gods word in that speech of our Saviour , Whatsoever ye shall bind on earth shall be bound in heaven , Matth. 18.18 . That is , My word which ye preach is of that nature , that if that loose your conscience , it is loosed indeed , and nothing can bind it ; if that do bind it , it is bound soundly indeed , and nothing can loose it . O this is a terrour to the wicked ! Doth the word of God say , Prov. 29.1 . He that hardneth his neck , being often rebuked , shall suddenly be destroyed , and cannot be cured ? O fear and tremble ye that harden your necks against the reproofs of the Almightie : his word bindeth over your consciences to Christs barre . Doth the word say Whoremongers and adulterers God will judge ? If thou beest such an one , thy conscience is bound with this word , and it will apply it to the soul before the tribunal-seat of Christ . Doth the word crie out against any of thy courses ? thy conscience is bound as with chains , and it is not all thy vain hopes and excuses can loose thee . Again , this is comfort to the godly : Gods word is the supreme binder of conscience . O ye blessed of the Lord , the word of God tieth such a fast knot to your comforts that all hell cannot open it with their teeth : The word of the Lord Jesus is with your , who hath the key of David , that openeth and no man shutteth , and shutteth and no man openeth . Yea , but sayest thou , My sinnes are against me : What then ? mark what the word saith , We have an Advocate with the Father : Thy conscience is bound to believe that . Yea , but I have a very naughtie heart , and I cannot tell what to do with it : Mark what the word saith ; Believe in the Lord Jesus , and thou shalt be saved : This bindeth thy conscience . But I offend dayly : Mark still what the word saith ; Christ bringeth in everlasting righteousnesse . Dan. 9.24 . If thou beest unworthy to day , there is righteousnesse for thee to day ; if unworthy to morrow , there is righteousnesse for thee to morrow ; if unworthy for ever , there is righteousnesse for thee for ever . This is Gods word , and thy portion ; this bindeth thy conscience to lay hold on it . But I have abundantly sinned : What saith Christs word ? I will abundantly pardon . O what comfort is this to every poore soul which the Lord Jesus hath humbled ! His word is the supreme binder of conscience , above the law , above justice , above threatnings , above all the world besides . His promising word is the supreme binder of thy conscience , if thou beest one of Christs : And therefore fear not ; onely believe , and be thankfull , and give glory to God . This is the childrens bread ; no stranger can intermeddle with it .

The secondary bond of conscience .

YE have heard that the bonds of conscience are of two sorts : First , there is a supreme bond of conscience , and that is Gods word : of which I have already spoken . Secondly , there is a relative bond of conscience , which bindeth conscience indeed , but it is onely in relation to Gods word , because Gods word putteth authority upon it . And this latter is also of two sorts : 1. Others may bind conscience ; 2. We our selves may bind our own consciences .

I. Others may bind our consciences .

I. Others may bind our consciences , namely , when they have authority conferred upon them from God , & so their laws and commands receive vigour and force from Gods laws . Thus the laws and commands of Magistrates bind the conscience of People ; of Parents bind the conscience of Children ; of Masters bind the conscience of Servants : For though they do not bind conscience as they are the commandments of men , yet having Gods seal and authority upon them they do . I will set down some conclusions whereby ye may know how farre the laws and commandments of others bind or not bind conscience .

1. Conclusion .

1. Magistrates have power to command us . Let every soul be subject to the higher powers : for there is no power but of God ; and the powers that be are ordained of God , Rom. 13.1 . That chapter doth most clearly prove this conclusion unto us .

Out of the first part of the chapter we learn , 1. That Magistrates have power and authority to make laws , and to establish orders among men ; and therefore they are called powers : 2. We learn that these laws of Magistrates receive strength and force from the law of God : For the powers that be are ordained of God , saith the text . 3. Those laws made by the Magistrate and confirmed by God have power to bind conscience , vers. 5. Wherefore we must be subject not onely because of wrath but also for conscience sake . And the violating of them is sinne . When their authority is confirmed by God , we cannot resist them but we resist the ordinance of God , saith the Apostle : nay , we may pull condemnation upon us if we do ; They that resist shall receive to themselves condemnation , vers. 2. So that this first conclusion telleth us what laws of men are to be obeyed ; viz. 1. Such as do virtually flow from Gods word , though not expressely commanded in it ; 2. Such as are good and wholesome and profitable for the common-wealth : These though they are not particularly commanded in Gods word , yet are they by virtue of it injoyned : and therefore to neglect them and be disobedient unto them , is to neglect and be disobedient to God . Again , so farre onely are they to be obeyed ( so farre onely , I say ) as they virtually do flow from Gods word : for so farre onely they receive force from Gods law . This is the first conclusion .

2. Conclusion .

2. The commandments of Magistrates and those that are in authoritie lose their power of binding the conscience in foure cases :

1. When they command that which though in it self it be not simply and absolutely sinfull and unlawfull , yet it doth put us upon a necessity of sinning : As for example , If a Magistrate command single life to all Ministers , this thing is not in it self simply unlawfull , ( for it is lawfull to marry , and it is lawfull not to marry ) yet this commandment is unlawfull , because it would put Ministers upon a necessity of sinning : The reason is , because all have not this power . And therefore such a commandment as this would not bind conscience : For the conscience cannot be bound to impurity , or an apparent danger of impurity : and therefore though the thing be not simply unlawfull , yet the commandment is simply unlawfull , and doth not bind conscience . The Apostle maketh such a commandment to argue a seared conscience in the commander : and therefore none but a seared conscience can think it is bound by it , 1. Tim. 4.2 , 3.

2. The commandments of Magistrates lose their power of binding the conscience when they command things that are unlawfull in themselves and contrary to the word of God . In this case they do not bind conscience , because Gods seal is not on them . We have an example of this in the three blessed children ; Dan. 3.16 . Who when the king commanded them to worship the image that he had set up , they did not conceive themselves bound in conscience to obey : they would rather suffer torment then obey it . So also Daniel , when he was commanded not to ask any petition of God for thirty dayes space , but onely of the king , Daniel did not conceive himself bound in conscience , nay he chose rather to be cast into the den of lions then obey . Dan. 6.16 . In this case the answer of the Apostles is necessarie ; who when they were commanded not to preach any more in the name of the Lord Jesus , thus they answered , Whether it be right in the sight of God to obey men rather then God , judge ye .

3. When mens laws and commands overthrow the libertie of Christianitie , that Christian libertie which Christ hath purchased for us , then they lose their power of binding the conscience . But here I must tell you of a caution ; viz. That this libertie may be considered in a double respect : 1. In regard of it self , the libertie it self ; 2. In regard of the exercise or use of this libertie . Now there is a very great difference between these two considerations ; as there is a great difference between a mans having a sword and a mans wearing a sword . The Magistrate may restrain a man from wearing a sword at such or such a time , though he do not take his sword from him : so there is difference between the having our libertie and the using our libertie . There is a libertie purchased for Gods children , whereby all things are become lawfull unto them : All things are lawfull unto me , saith Paul 1. Cor. 6.12 . and there is nothing evil in it self : Rom. 14.14 . ( he speaketh of indifferent things . ) Gods children are freed from the observation of meats , and drinks , and times , and garments . Now whatsoever commandment is made by the Magistrate contrarie to this libertie doth not bind conscience : for nothing can bind conscience when Christ doth loose it : Yet there may be a restraint of the use of this libertie : as for example , the Magistrate may command us to forbear some kinds of meats at some certain times ; and so also for garments , and the like : namely , when the doctrine about meats and drinks and garments is pure . And therefore in such a case the command of the Magistrate bindeth the conscience ; otherwise not .

4. When they command things indifferent to be absolutely necessarie , to make them idolatrous or superstitious , then in this case they are unlawfull and bind not the conscience to obey them . But when are they idolatrous ? I answer ; 1. When they are commanded either as absolutely necessarie to Christianitie , to the very being of religion and the worship of God , and with as much necessitie as holinesse it self , then they are made superstitious and idolatrous : And in this case the caveat of St John is strongly to be kept , Babes , 1. John 5.21 . keep your selves from idoles . 2. When they are commanded as things meritorious , as pleasing to God for themselves , and to merit of him , then they are idolatrous . 3. When they are commanded for the substantiall perfection of religion , as though religion were imperfect without them , then they are made idolatrous , and lose their virtue of binding the conscience . But all such commands of things that are indifferent , which are commanded without respect to make them idolatrous , they may be obeyed . This is our second conclusion .

3. Conclusion .

3. Those laws and commandments of Magistrates which want the authoritie of Gods law to confirm them ( and therefore bind not the conscience ) ought not to be disobeyed for all that with scandal or contempt and by unreverent slighting or despising the Magistrate or his laws . He must be acknowledged a Magistrate under God for all that : 1. Tim. 2.1 , 2. I exhort that supplications be made for Kings and those that are in authoritie . He speaketh there of heathen Kings ; yet he calleth them Kings , and saith they have authoritie ; and we ought to pray for them : and therefore how much more when Kings and Magistrates subscribe to Christian religion ? Nay , though they command that which is utterly unlawfull , we must not rise up against them : for if we do , we rise up against God . We must obey them one way or other , either actively or passively : When they command that which is lawfull for us to do , we must obey them by doing : when they command that which is unlawfull for us to do , & threaten punishment , then we cannot actively obey them by doing , because they command against God ; yet we must passively obey by suffering and submitting to their penalties , because the Lord hath given them authority over us . This is our third conclusion .

4. Conclusion .

4. Those laws of Magistrates which by Gods law do not bind conscience , do yet in matter of scandal bind us to obedience . If the Magistrate shall command any thing beyond his power to command yet not unlawfull for us to do , though such a command do not bind to obedience in case of conscience , yet in case of scandal it doth . Thus Christ was content to pay tribute though he needed not to have done it : The children , saith he , are free : Matth. 17.27 . neverthelesse , lest he should offend the Magistrate , he did pay it . I will put an example of another nature : In a private wrong , though we are not expressely bound to it , yet rather then scandalously to contend , conscience doth bind us to yield . Needed Abraham to have condescended so farre unto Lot as to let him take his choice before him ? No , rather then scandal of religion should arise , ye may reade that he did it . Thus I have briefly made it manifest how farre the commands of the Magistrate do not bind conscience , and how farre they do .

Objections .

Obj. 1 1. But it may be objected ; Conscience hath onely relation to God .

Answ. I answer , It is true , as the supreme and absolute binder of conscience : but it hath a relation also unto men in the second place , inasmuch as God puteth upon men such terms as conscience hath relation to , Acts 24.16 . Herein I have alwayes endevoured my self , to have alwayes a clear conscience both towards God and towards men . Mark ; Conscience hath relation to both : For though it have its main relation to God and his word , yet in him it hath relation unto men .

Obj. 2 2. Again it may be replied ; The Magistrates do not undertake , nor can they , to meddle with mens invisible spirits ; for they are not able to see whether the spirit of man be obedient or no : and therefore how do their laws bind us in conscience . The Magistrate onely looketh at the bodie : mens thoughts and affections and consciences are naked onely to God .

It is true , Answ. the Magistrate doth not undertake but onely to bind the outward man : neverthelesse the conscience of the subject feeleth it self to be bound to obedience under pain of sinning against God , who giveth this generall precept , Submit your selves to every ordinance of man for the Lords sake , to the King , &c. 1. Pet. 2.13 . The conscience feeleth this , and so it cometh to be bound .

Obj. 3 3. Again it may be replied ; The conscience is not bound but onely by way of religion . If I make conscience of a thing , then I make a matter of religion of it : but what religion is there in the commandments of Magistrates ? suppose the Magistrate commandeth us to get our armour in readinesse , to mend our high-wayes , to moderate expenses at nuptials , or the like ; these are civil things and not religious , and therefore how can they bind conscience ? We make conscience onely of religion and the worship of God .

●nsw . Such laws do not bind conscience under the name of religion , but under the name of civil discipline . And again , though they do not bind conscience per se and immediately , yet they do per aliud and as subjoyned to an higher law . For though the breach of such laws be onely a civil fault in it self , yet in another respect it may be a morall sinne , if the powers that are ordained of God be neglected and disobeyed . And therefore though the conscience do not regard civil laws as they are civil ; neither do we make conscience of them as they are civil : yet as they are made by the minister of God , & backed by his authoritie which the Lord hath set on them , so they do take hold of conscience ; and not to perform them is contrarie to justice and charitie and the profit & safetie of the commonwealth , and so a sinne .

Vses .

Vse 1 1. This confuteth the Anabaptists , who denie that any obedience is to be given to the secular power . Ye see here that the laws of Magistrates have Gods seal upon them ; and therefore we must yield obedience unto them : for they bind in conscience . Again , this confuteth the Papists , who teach that their Popes laws and commandments are of supreme authoritie , and require equall submission of spirit with Gods laws : and also that the omission of them is death and damnation . Our doctrine and religion goeth between both : For we teach that Gods authoritie is onely supreme , and that he onely can make laws under pain of death and damnation ; and that the authoritie of Magistrates is secondarie , and secondarie obedience is to be given unto them . The Papists speak blasphemie in saying their Pope can make laws under pain of damnation to be kept : Our Saviour Christ maketh this a propertie onely of God ; Fear not him that can kill the bodie , and there is all that he can do : but fear him who can cast both bodie and soul into hell : I say unto you , Fear him , Luke 12.4 . As if he had said , Men can reach no further then the bodie , and their punishments can go no further then the death of the bodie .

Vse 2 2. This teacheth us what to do if men should command any thing which is unlawfull for us to perform : ( Suppose there should be any such humane commands as are repugnant to Gods . ) In this case ye see we must obey God rather then men ; nay , suffer losse of goods , losse of libertie , yea losse of life , rather then obey the commandments of men in case they be contrarie to the commandments of God . Ye may reade a lamentable example in Ephraim ; They were utterly destroyed for obeying their King rather then their God : The King commanded to worship the calves , and to go unto Bethel & not to Jerusalem to worship : they yielded to his commandment , and did so ; O thought they , We shall displease the King if we do not . For this sinne of theirs they were broken in judgement , Hos. 5.11 . Ephraim is destroyed and broken in judgement , because he willingly walked after the commandment . Beloved , Gods commandment is sovereigne , and the supreme binder of conscience : Whatever commandment is repugnant to Gods word , wo to us if we do it ; nay , though it be to save our goods or our lives . It is true , we must give to Cesar the things that are Cesars ; but so as withall we must be sure to give to God the things that are Gods .

Vse 3 3. This comforteth Gods people against the calumnies and slanders of wicked and ungodly men that upbraid them for their obedience to God . O say they , Ye are irregular and despisers of authoritie . I say , this is comfort to the godly , that God is able to bear them out in obeying him rather then men . Gods word is the supreme binder of conscience ; and therefore , whatever men think of such , they are absolutely bound to obey God . If men command us against the word of God , we know their authoritie is the ordinance of God ; and therefore if they go beyond that , they do not bind us in conscience . If God had not bound us in conscience to him , others might have taken it ill if we should not obey them : but now what cause have others to think ill of us ? What folly were it in us to seek to please men and to displease God ? If we were at libertie , then we might choose whom we would obey : but now we are bound unto God , and must be obedient unto God , whatever men command to the contrarie , let us do it therefore with chearfulnesse . By this we shew our submission to God ; by this we satisfie conscience , which being bound unto God doth continually urge us to obey him . Why should we omit part of the exactnesse of our obedience which the word of God doth require ? We have more to do then ever we shall be able to perform : we should therefore be carefull to do all that we may . By our obedience to God in this kind we convince the conscience of others of our uprightnesse towards God : Though through the overruling dominion of their lusts and passions they rage at us , and their mouthes speak evil of us , yet we may have an evidence in their consciences within which may testifie for us : their consciences will whisper within them , Surely they do well to please God rather then men : their consciences will be on our side , though their actions and tongues be against us . We have a notable example of this Acts 4.15 , 16. When the rulers of the Jews had threatned the Apostles , and had reviled them with many bitter words , and had bidden them go aside for a while , then they concluded among themselves , Surely an evident signe is done by them , and we cannot deny it : So that their consciences acquitted them for good men . So when the wicked of this world have spoken evil of the wayes of the righteous , and blasphemed the holy name after which they are named ; yet when they are alone , and their consciences at counsel within themselves , then they conclude , Indeed they do well . Thus their consciences give a good evidence of us , and accuse them for not doing the like . And thus much shall suffice to be spoken of other mens binding of conscience .

II. We may bind our own consciences .

II. We our selves may bind our own consciences : And that is by those vows and promises which we make to God of any thing lawfull and in our power . Those vows and promises which we make unto God according to the warrant of his word they do bind our conscience . They are our own before we have made them : as Ananias and Sapphira their gift was their own before they vowed it to the church ; While it remained was it not thine own ? and when it was sold , was it not in thine own power ? Acts 5.4 . We need not vow unlesse we will : but after we have vowed our vows are Gods bonds , and do bind the conscience to the performance of them . Nay , we lie unto God , as the text saith they did , if we do not stand to the performance of them .

But it may be demanded , What vows are they which are unlawfull , and do not bind conscience ? I answer ;

1. Such as we make of things impossible and beyond our power : These are unlawfull , and do not bind conscience .

2. Such as we make of things unlawfull ; when we vow to do that which is contrarie to Gods law : such as Davids was when he vowed the destruction of Nabals familie : 1. Sam. 25.22 . This doth not bind conscience : nay , we are bound in conscience to break it .

3. Such as though they be of things lawfull and possible , yet we want freedome in the performance of them : as for a wife or a servant or a child to make a vow , when their relation to such as are over them will not suffer them to perform it : Numb . 30.3 . This bindeth not conscience . Nothing bindeth conscience but that which hath Gods seal upon it : but this hath not Gods seal on it ; and therefore it doth not bind conscience : indeed it bindeth us in conscience to repent of it .

4. Such as though they be lawfull and profitable and in our own freedome , yet if there fall a greater consequence before the time of performance , we are not bound in conscience to perform them : as if a man upon the receit of some mercie should in testimonie of his thankfulnesse vow a hundred pounds to good uses , in the mean time his estate so decayeth as that he shall undo himself and his familie if he perform it ; this is so great a consequence , and contingently hapned , that it freeth his conscience from performing what he had vowed : Or if a man should promise marriage to a woman , and before the time of nuptials she be found unchast ; this is a farre greater consequence , and he is not bound in conscience to marry her . These kinds of vows do not bind in conscience : But all other do bind us .

1. Vse ; We may learn from hence never to vow but with good judgement and counsel . For either we must keep our promise , or not : If we must , that is a signe it is good , and therefore had need of deliberation : If we must not keep it , then it is a signe of rashnesse and inconsideratenesse ; and besides it may prove scandalous and offensive to them to whom we make it , and also to them that shall heare of it : And therefore it requireth good judgement and advise to vow . What a rash vow was that of good Jephthah ? Judges 11.30 . If thou wilt deliver Ammon into my hand , whatsoever meeteth me I will offer it for a burnt-offering . How if a dog had first met him ? what a sin had it been ? How if his daughter ? what a thing had that been ? And indeed it proved to be his daughter . Vows without judgement do but increase our sinnes and aggravate our transgressions against God .

2. Vse ; This teacheth us to keep our good vows whatsoever they be that we make . Indeed it is hard to keep a good , yea it is hard to make a good vow in that manner as we should : It requireth a great deal of faith and self-deniall and humilitie and strength of resolution : But when we have made it , our sinne is the greater if we do not then keep it ; ●cles 5.5 Better it is not to vow then that thou shouldst vow and not pay . Hast thou vowed a vow ? then deferre not to pay it : God hath no pleasure in fools . As if the holy Ghost had said , It is the part of a fool to vow before he consider and be absolutely resolved to perform , to be off and on with the Lord God of hosts : The Lord hath no pleasure in fools : Therefore pay all thy good vows , and be humbled for thy rash vows . But we are fallen into bad times , when truth and equitie is perished from among men : Every one is a deceitfull bow ; yea , the best ( almost ) is a briar : Nothing so common as vows and promises ; but few make conscience of performing them . Nay , men are carelesse of their grand vow which they have made unto God in their baptisme . ●aptisme . O this is a very fearfull sinne ! Ye have all made a vow unto God in your baptisme that ye would live otherwise then ye do , and ye make no conscience to keep it . Baptisme is a very weightie thing : If there were no other thing to bind you to holinesse and obedience and faith but onely the vow ye entred into in your baptisme , did ye consider what a vow it is , it would move you alone . It is said of Apollos that he was fervent in spirit though he knew nothing but the baptisme of John : Acts 18.25 . Apollos considered what a vow he had made unto God in his baptisme , that , though he knew nothing else , it made him zealous for God . Baptisme is a very great binder of conscience : It bindeth a man to believe , and to go out of himself , and to submit to Jesus Christ . The wicked Pharisees saw this to be true : Matth. 21.25 . If we shall say that Johns baptisme was from heaven , he will say , Why did ye not then believe ? Beloved , was not your baptisme from heaven ? was it not an ordinance of God ? and did ye not solemnly then vow unto God ? Why then do ye not believe ? why do ye not denie your selves , your works , your wayes , and take up Christs crosse ? As Christ saith of John Baptist , Among them that are born of women there hath not been a greater then John the Baptist ; Matth. 11.11 . so may I say of bonds and of vows and covenants , Among all the vows and covenants that ever were made there hath not been a greater then this of Baptisme : And therefore ye had best look to the performing of what ye then vowed : If ye do not , ye are grievous breakers of covenant with God ; which sinne will surely stand against you for evil . It is most certain , that Baptisme doth greatly bind us in conscience to walk answerably to it in all righteousnesse and true holinesse : And we can never be saved ( though we are baptized ) except we can answer with a good conscience that we live as we vowed in our Baptisme : 1. Pet. 3.21 . The like figure whereunto , even Baptisme , doth also now save us ; not the putting away of the filth of the flesh , but the answer of a good conscience towards God . Mark ; Unlesse we can answer with a good conscience that we live according to our promises in it , our Baptisme cannot save us . I pray , consider that speech of St Paul ; 〈◊〉 . 6.4 . We are buried with Christ by baptisme into his death , that like as Christ was raised up from the dead by the glory of the Father , even so we also should walk in newnesse of life . Mark ; There is the vow that we made unto God in our Baptisme : And the Apostle ●ere telleth us we are bound in con●ience to keep this vow ; otherwise we ●nd better have been without our Ba●tisme . Do not think that God will ●e mocked : Ye are content to go for Christians : but if ye be Christians , ●●nsider ye are under a great vow ; and 〈◊〉 ye do not keep it , Gods covenant ●●th a quarrel against you , and ye ●all be broken in judgement . There is ●o sinne that ye live in , no lust that ●our conscience telleth you hath enter●●●nment in your hearts , but it is sacra●entall perjurie against the vow that 〈◊〉 made unto God in your Ba●tisme . Are ye dead to good du●●es ? Ye vowed in your Baptisme ye would not be so . Do ye not dayly ●ortifie and subdue your affections ? 〈◊〉 vowed in your baptisme ye would . 〈◊〉 ye not dayly fight against sinne and ●●lesh , like the faithfull souldiers of Christ ? Ye vowed in your Baptisme ye would . What a horrible perjurie is this ? Nay , it is worse : it is a sacramentall perjurie . When the Apostles saw any sinne in the people , presently they tell them of Baptisme : as if they should say , Do ye live thus and thus , when ye vowed the contrarie in your Baptisme ? When there were divisions in Corinth ; Some would be of Cephas , and some of Apollos , and some of Paul : Paul then telleth them of their Baptisme , Were ye baptized in the name of Paul ? 1. Cor. 1.13 . As if he had said , I pray , consider how contrary this is unto your Baptisme : Ye were baptized into Christ ; and are ye that divided among your selves ? So when there was corruption crept into the people of Galatia , St Paul telleth the● of their Baptisme : Gal. 3.27 . As many of ye saith he , as have been baptized into Chr●●● have put on Christ . As if he had sai● This corruption of yours is contrarie to your baptisme : Ye were baptized into Christ , & ye have vowed to put on Christ & do ye yield to such corruptions as these ▪ So also when there was want of love and unitie and affection between one another among the Ephesians , St Paul telleth them of their Baptisme : O saith ● There is one God , one faith , Ephes. 4.5 . one ba●●●sme . As if he should say , This is con●●arie to your baptisme : Ye were all bapti●●d with one baptisme , and do not ye live 〈◊〉 peace ? and is there not unitie of spirit ●e with another among you ? What ? and are all baptized with one baptisme ? Beloved , ye never do that which is not ●●od but ye go clean contrarie to your ●●ptisme . What ? were ye baptized into ●hrist , and do thus ? baptized into ●hrist and pray thus ? baptized into ●hrist , and heare the word of Christ ●●●us ? serve God no better then thus ? Your Baptisme bindeth you in conscience against every sinne and every evil ●ay : O let us take it to heart and con●●ler it .

FINIS .